User:CWH/sandbox

User:Cwh/sandbox2

Two Chinas
One China Policy

After the retreat of the Chinese Nationalist government of Chiang Kai-shek to Taiwan in 1949, American and Europ3ean policy-makers considered simply accepting the existence of "two Chinas," one on the mainland and one on Taiwan, much as there were East and West Germany and North and South Korea. Yet such a policy was completely unacceptable to either of the two Chinas. For them the issue was unity, especially compelling to each in light of what they agreed was a history of imperialism. Richard Nixon visit to China raised the issue once more. The Shanghai Communique stated that the United States ackmpwledged that Beijing and Taibei agreed that there was one China and that Taiwan was part of it. American policy balanced the desire for friendly relations with BNeijing against the conitinued support for the Republic of China on Taiwan; the China Lobby fiercely lobbied Congress. The United States under President Carter formally recognized the People's Republic in 1979, which effectively ended the Two China policy, yet the following adminitratrion of President Ronald Reagan the Taiwan Relations Act which extended American protection in case of attack from the mainland, and the administration extended arms sales to Taiwan. of they would not allow the use of force. in Beijing insisted

https://history.state.gov/milestones/1977-1980/china-policy

cs
MOS:LEADCITE


 * No citations are required in the article lead per MOS:LEADCITE, as long as the content is cited in the article body, as it should be. Do not add missing-citation tags like to the lead. If necessary,  can be used, or the content removed.


 * Translating from other language Wikimedia projects

When translating material from a Wikimedia project licensed under CC BY-SA, a note identifying the Wikimedia source (such as an interlanguage link) and the page name must be provided in an edit summary in the translated page, ideally in its first edit:
 * Translated page may also be added to the talk page to supplement copyright attribution.

=Useful Wikipedia Policy and Information Pages=

Editor's index to Wikipedia

MOS Chinese

 * MOS:CHINESE


 * Citations: .... a list of works cited in the article should be included in an article's "References" section. Editors are strongly encouraged to use the appropriate Citation Style 1 or Citation Style 2 template when listing works. In any case, in China-related articles these entries should be formatted as follows


 * Any encyclopedia entry with a title that is a Chinese proper name should include both the Chinese characters and the Hanyu Pinyin representation for their names in either the first sentence or in an infobox clearly visible in the lead. The article title itself is normally the pinyin representation with the tone marks omitted: "Mao Zedong", not "Máo Zédōng", unless another spelling is common (see below).

The zh template may be used to add Chinese to articles' introductory sentences in a consistent manner.

Template:Cite encyclopedia

=Biographic & Fiction=
 * Wikipedia:Manual_of_Style_(biographies)
 * Human name disambiguation pages
 * Wikipedia:Biographies of living persons

Plot summary:

MOS Novels: WP:NOVSTY

WP:WAF Writing About Fiction

MOS:WORKS policy and format for works listed in an article

WP:MOSBIO

WP:PARAPHRASE

WP:NOVSTY #3.1.2. Genre: Choose a genre from the list available to link to which can be found on the main project page. You are not required to fill in the genre field. Genres are often debatable and can lead to anachronistic labeling. For example, labeling Robinson Crusoe a novel is highly suspect as the genre of the novel itself, it can be argued, had not even fully formed at that point and Defoe would not have identified his text as a novel. You may consider leaving this field blank if no suitable genre is among the choices listed.

notability

 * WP:N
 * WP:BKCRIT


 * WP:NCHESS or WP:NSOLDIER.
 * WP:NPERIODICAL is an essay, Notability (media), which is a supplement to the guidelines, gives WP:NPERIODICAL as the main article in the section Newspapers, magazines and journals, suggesting that section is an extract or summary of WP:NPERIODICAL and therefore giving the essay WP:NPERIODICAL at least equal status.


 * "guidelines" that could cover an article should be read in conjunction with each other, but a typical AfD some will argue to keep based one one guideline, others will argue to delete based on a different guideline. (For example, for The Post Millennial, WP:NPERIODICAL, WP:NMEDIA and WP:GNG can be used.


 * WP:OUTCOMES summarizes outcomes of previous AfDs but specifically is not a guideline so can't be used in an AfD.

=policies= WP:TC Templates for many cleanups, esp.

Avoiding common mistakes

MOS:FIRST The first sentence should tell the nonspecialist reader what, or who, the subject is. It should be in plain English. Be wary of cluttering the first sentence with a long parenthesis containing alternative spellings, pronunciations, etc., which can make the sentence difficult to actually read; this information can be placed elsewhere.

WP:MOS/Layout

WP:BLPCAT "Category names do not carry disclaimers or modifiers, so the case for each content category must be made clear by the article text and its reliable sources. Categories regarding religious beliefs or sexual orientation should not be used unless the subject has publicly self-identified with the belief or orientation in question, and the subject's beliefs or sexual orientation are relevant to their public life or notability, according to reliable published sources."

WP:SNOW If an issue does not have a snowball's chance in hell of being accepted by a certain process, there's no need to run it through the entire process.

MOS
WP:MOS

MOS:ORDER

MOS:WORKS

MOS:CHINESE says the Hanzi should be "either in the first sentence or in an info box

bnotes
theory women smarter than men:

The Wikipedia article Theory

A google search finds scores of hits in general media and blogs: Theory that women are smarter than men and a Google Scholar search Theory women smarter than men finds many academic publications that could be used as Reliable Sources. This does not mean that an article Theory that women are smarter than men would be acceptable, but the article Sex differences in intelligence is Class B.

It would be possible to re-state the idea as Biological theories about women and men, for which Google Scholar search Biological theories about women and men yields quite a few hits, some of which would probably be usable.

My point is simply that an idea or observation is not necessarily a "theory," and Manchu is not one.


 * Hiatory of Russia 4 p
 * History of India 6 p
 * History of the United States 5 humongous p B Class "The history of the United States started with the arrival of Native Americans in North America around 15,000 BC. Numerous indigenous cultures formed, and many disappeared in the 1500s. The arrival of Christopher Columbus in 1492 started the European colonization of the Americas. Most colonies were formed after 1600, and the early records and writings of John Winthrop make the United States the first nation whose most distant origins are fully recorded.[1] " [??]
 * History of Japan 7 p C Class
 * History of Iran 8 short, incoherent p  B Class

=Citation=


 * Template Sources of Articles -- Describes templates for references, 1911 Encyclopedia, etc. etc.


 * H:FOOT Footnotes


 * Help:Shortened footnotes or WP:SRF


 * Template:Harvard citation documentation
 * WP:CITETOOL
 * Template:Citation
 * on talk page etc groups citations in own box, not in Table of Contents
 * . Thereafter, the same footnote may be used multiple times by adding . Note that named references begin with
 * EB {Sect1911}}
 * WP:CITEKILL Citation overkill
 * WP:CITEKILL Citation overkill
 * WP:CITEKILL Citation overkill


 * Encyclopedia: "used to create citations for articles or chapters in edited collections such as encyclopedias and dictionaries, but more generally any book or book series containing individual sections or chapters written by various authors, and put together by one or more editors. However, it is not intended for journals or magazines, which are issued periodically and have volume and (usually) issue numbers, and should be cited with ; nor is it intended for conference proceedings, which should be cited with  ."

Most commonly used parameters in horizontal format

Full parameter set in horizontal format

rules
WP:GUIDELINES

WP:Ignore all rules, which is policy, and the guideline essay, What "Ignore all rules" means, especially What "Ignore all rules" means, which comments:
 * "Being too wrapped up in rules can cause loss of perspective, so there are times when it is better to ignore a rule. Even if a contribution "violates" the precise wording of a rule, it might still be a good contribution. Similarly, just because something is not forbidden in a written document, or is even explicitly permitted, doesn't mean it's a good idea in the given situation. The principle of the rules is more important than the letter. Editors must use their best judgment."

WP:COMPETENCE is an essay with advice, not policy or guidelines, but is worth reading respectfully.

WP:BEBOLD

Readers first

WP:OVERZEALOUS OVERZEALOUS DELETION

WP:THIRDOPINION


 * ANNOTATED LINK =

Copyright
Public Domain

Help Public domain

=Better articles= Vital Articles

WP:GA Good Articles;
 * Good articles are considered to be of good quality, but are not yet as qualified as featured articles. Good articles meet the good article criteria, passing through the good article nomination process successfully. In short, they are written very well, contain factually accurate and verifiable information, are broad in coverage, neutral in point of view, stable, and illustrated, where possible, by relevant images with suitable copyright licenses. Good articles do not have to be as comprehensive as featured articles, but they should not omit any major facets of the topic: a comparison of the criteria for good and featured articles describes further differences.

WP:GAN

WP:CLARIFY a discussion page with useful rules of thumb.

WP:RGA or Reviewing Good Articles

What A Good Article Is Not


 * Requiring that footnotes be listed in numeric order, if multiple citations are named after a sentence.

WP:WIAGA or Wikipedia Good Article Criteria

WP:WIAGA

[DYK]

WP:ASSESS

WP:BETTER is not a policy or even a guideline, but has good advice and useful links.

The suggestions to "Provide context for the reader at WP:AUDIENCE asks "does the article make sense if the reader gets to it as a random page?"

WP:TONE

User Tony1 How to Improve Your Writing

=Article structure=

WP:SIZE

WP:Lead

Leadlength

WP:SUMMARY Editing guideline:


 * Wikipedia articles cover topics at several levels of detail: the lead contains a quick summary of the topic's most important points, and each major subtopic is detailed in its own section of the article. The length of a given Wikipedia article tends to grow as people add information to it. This does not go on forever: very long articles would cause problems and should be split.


 * A fuller treatment of any major subtopic should go in a separate article of its own. The original article should contain a section with a summary of the subtopic's article as well as a link to it. For copyright purposes the first edit summary of a subtopic article formed by cutting text out of a main article should link back to the original.

Article naming conventions
Article titles

Treatment of alternative names


 * When this title is a name, significant alternative names for the topic should be mentioned in the article, usually in the first sentence or paragraph. If there are three or more alternative names – including alternative spellings, longer or shorter forms, historic names, and significant names in other languages – or there is something notable about the names themselves, a separate name section is recommended.

https://en.wikipedia.org/w/index.php?title=Wikipedia:OTHERNAMES&redirect=no

WP:English

Naming conventions (Chinese)

Naming conventions (Chinese)

Search engine test

Move "Szechuan cuisine" to "Sichuan (Szechuan) cuisine"
It's now been more than five years since we last discussed this change. There were many good points made in the two previous discussions, so my suggestion is to combine the two: "Sichuan (Szechwuan) cuisine." By the way, though it's not part of the argument here, "Szechuan" is Postal Romanization, not Wade-Giles, which is Ssu-ch'uan.

The key question is what is commonly used in English to describe the cuisine in China, not names of restaurants or food products.

Here are points which address the arguments from the two previous discussions:


 * WP:NAMING CRITERIA says, among others, "Consistency – The title is consistent with the pattern of similar articles' titles," which are pinyin.


 * Article titles indicates
 * In determining which of several alternative names is most frequently used, it is useful to observe the usage of major international organizations, major English-language media outlets, quality encyclopedias, geographic name servers, major scientific bodies, and notable scientific journals.

Hard to tell what counts in this particular case, as not too many "major scientific bodies" have weighed in on this question. But my suggestion for our Wikipedia article is to follow the precedent of Eugene Anderson. Sichuan (Szechuan) Cuisine. in (ed.),  Encyclopedia of Food and Culture  (NY: Scribner's,  2003). pp. 393-395.


 * Again, key test is what is commonly used in English to describe the cuisine in China, not names of restaurants or food products. But Google NGram searches, which show all usages, whether the cuisine or food or anything else, h show that "Sichuan" is now used more frequently than "Szechwan" or "Szechuan," whether in combination with "cuisine," "cooking," or "food":


 * Google books Ngram:


 * Szechuan cuisine,Sichuan cuisine Sichuan has steadily climbed, "Szechuan" plummeted. "Szechwan cuisine" ranked lowest and stayed there.


 * Szechuan cooking,Sichuan cooking,Szechwan cooking Funny, they all go down. Inconclusive.


 * Szechuan food,Sichuan food,Szechwan food Clearly "Sichuan."


 * Google Search
 * Google Search sichuan cooking -szechuan = About 1,660,000 results (0.39 seconds.


 * Szechuan = About 1,260,000 results (0.27 seconds)


 * So "Sichuan" wins this test, though "Szechuan" gets a consolation prize for being speedier.


 * The clincher: "Sichuan" is now standard romanization both in the PRC and on Taiwan (see Tongyong Pinyin).==Article naming conventions==

Article titles

Treatment of alternative names


 * When this title is a name, significant alternative names for the topic should be mentioned in the article, usually in the first sentence or paragraph. If there are three or more alternative names – including alternative spellings, longer or shorter forms, historic names, and significant names in other languages – or there is something notable about the names themselves, a separate name section is recommended.

https://en.wikipedia.org/w/index.php?title=Wikipedia:OTHERNAMES&redirect=no

WP:English

Naming conventions (Chinese)

Naming conventions (Chinese)

Search engine test

Move "Szechuan cuisine" to "Sichuan (Szechuan) cuisine"
It's now been more than five years since we last discussed this change. There were many good points made in the two previous discussions, so my suggestion is to combine the two: "Sichuan (Szechwuan) cuisine." By the way, though it's not part of the argument here, "Szechuan" is Postal Romanization, not Wade-Giles, which is Ssu-ch'uan.

The key question is what is commonly used in English to describe the cuisine in China, not names of restaurants or food products.

Here are points which address the arguments from the two previous discussions:


 * WP:NAMING CRITERIA says, among others, "Consistency – The title is consistent with the pattern of similar articles' titles," which are pinyin.


 * Article titles indicates
 * In determining which of several alternative names is most frequently used, it is useful to observe the usage of major international organizations, major English-language media outlets, quality encyclopedias, geographic name servers, major scientific bodies, and notable scientific journals.

Hard to tell what counts in this particular case, as not too many "major scientific bodies" have weighed in on this question. But my suggestion for our Wikipedia article is to follow the precedent of Eugene Anderson. Sichuan (Szechuan) Cuisine. in (ed.),  Encyclopedia of Food and Culture  (NY: Scribner's,  2003). pp. 393-395.


 * Again, key test is what is commonly used in English to describe the cuisine in China, not names of restaurants or food products. But Google NGram searches, which show all usages, whether the cuisine or food or anything else, h show that "Sichuan" is now used more frequently than "Szechwan" or "Szechuan," whether in combination with "cuisine," "cooking," or "food":


 * Google books Ngram:


 * Szechuan cuisine,Sichuan cuisine Sichuan has steadily climbed, "Szechuan" plummeted. "Szechwan cuisine" ranked lowest and stayed there.


 * Szechuan cooking,Sichuan cooking,Szechwan cooking Funny, they all go down. Inconclusive.


 * Szechuan food,Sichuan food,Szechwan food Clearly "Sichuan."


 * Google Search
 * Google Search sichuan cooking -szechuan = About 1,660,000 results (0.39 seconds.


 * Szechuan = About 1,260,000 results (0.27 seconds)


 * So "Sichuan" wins this test, though "Szechuan" gets a consolation prize for being speedier.


 * The clincher: "Sichuan" is now standard romanization both in the PRC and on Taiwan (see Tongyong Pinyin).

fork
WP:CFORK

WP:REDUNDANTFORK: "Content forking can be unintentional or intentional. Although Wikipedia contributors are reminded to check to make sure there is not an existing article on the subject before they start a new article, there is always the chance they will forget, or that they will search in good faith but fail to find an existing article, or simply flesh out a derivative article rather than the main article on a topic. Wikipedia's principle of assume good faith should be kept in mind here. If you suspect a content fork, give the creator of a duplicate article the benefit of the doubt. Check with people who watch the respective articles and participate in talk page discussions to see if the fork was deliberate. If the content fork was unjustified, the more recent article should be merged back into the main article."

Content forking acceptable for spin offs, not to present controversy without achieving consensus

article policy
WP:DETAIL

WP:OWN Ownership of articles

WP:Article titles

WP:DNRNC Don't Revert Because of No Consensus

WP:Editing policy

WP:Summary style


 * Variations in citation style WP:CITEVAR

Editors should not attempt to change an article's established citation style merely on the grounds of personal preference, or without first seeking consensus for the change. If the article you are editing is already using a particular citation style, you should follow it; if you believe it is inappropriate for the needs of the article, seek consensus for a change on the talk page. As with spelling differences, if there is disagreement about which style is best, defer to the style used by the first major contributor. If you are the first contributor to add citations to an article, you may choose whichever style you think best for the article. To be avoided

Switching between major citation styles, e.g., switching between parenthetical and tags or between the style preferred by one academic discipline vs. another Adding citation templates to an article that already uses a consistent system without templates, or removing citation templates from an article that uses them consistently

Footnote style and policy: WP:FN

Article wizard/Category

MOS:Chinese

INfo box
WP:Infobox

help:Infobox

Infobox: WP:NOVSTY #3.1.2. Genre:
 * Infoboxes, like the introduction to the article, should primarily contain material that is expanded on and supported by citations to reliable sources elsewhere in the article. However, if necessary (e.g., because the article is currently incomplete), it is possible to include footnotes in infoboxes.
 * Flags. Flag icons should generally not be used in infoboxes, even when there is a "country", "nationality" or equivalent field: they are unnecessarily distracting and give undue prominence to one field among many.


 * Choose a genre from the list available to link to which can be found on the main project page. You are not required to fill in the genre field. Genres are often debatable and can lead to anachronistic labeling. For example, labeling Robinson Crusoe a novel is highly suspect as the genre of the novel itself, it can be argued, had not even fully formed at that point and Defoe would not have identified his text as a novel. You may consider leaving this field blank if no suitable genre is among the choices listed.

Images
WP:PIC

WP:UPLOAD

short references1
Manual of Style section |Linking recommends "As much as possible, avoid linking from within quotes, which may clutter the quotation, violate the principle of leaving quotations unchanged, and mislead or confuse the reader." The section Block quotations specifies that "Block quotations using a colored background are also discouraged."

Short references2
Just a note to thank you again and make a quick suggestion about bibliography and reference short citations that will save you time in the long run and make the notes in the articles you work on easier for readers. The big advantage for readers is that the footnote is linked directly to the entry in the References section, and the big advantage for the editor is that it produces correct form with no fuss. There is certainly no compulsion to use it, but it is widely used among experienced editors such as yourself. I admit that it took me some experimentation and some mistakes, but it becomes as easy as spelling.

There are several ways to cite described in WP:CITESHORT or the main article Help: Shortened Footnotes.

This is especially helpful in a long complicated article in which a source is referenced in a number of notes

You can see the system in many (but not all) notes in Hinduism or Franz Kafka.

Here are some examples.

For instance, in the Reference section a book would be listed

which would produce

A journal article would be listed

This would produce

Then to make a footnote reference, in the text insert
 * or

which would produce
 * and

The reference section would then be as follows, where you could click the link to get to the full listing (here the listing is above, but obviously in a real article it would be in the Readings section):

Advice short references
Just a note to thank you again for your edits at XSichuan cuisine. Please don't get discouraged! We need your help.

In the References section, I added links to the copies of Dunlop and Chiang at the Internet Archive, a tremendously useful site that has free online copies of many books. So to find sources for your dishes, click on the link for one of the books and search in it. You might not get a hit on the first try, so you might have to try other phrasing or spelling. Or try the other book. Think of it as a treasure hunt.

Then you can use the "sfnb" below, just changing the page number.

Here's a quick suggestion about reference short citations. There are several ways to cite described in WP:CITESHORT or the main article Help: Shortened Footnotes, but it's easier just to give some examples.

BTW, I have surrounded text with "no wiki" so that it is not formatted, so that you can see the coding (you could also see it in "edit" mode).

For instance, in the Reference section I added:
 * . Internet Archive ONLINE. ,

which would produce
 * . Internet Archive ONLINE.

I also added:
 * . Internet Archive ONLINE

Which produces:
 * . Internet Archive ONLINE

Then to make a footnote reference, in the text insert
 * {{{sfbn|Chiang|1987|p= ?} or {{sfnb|Dunlop|2003| p = 1234}}

which produces
 * {{sfnb|Chiang|1987|p= ??}} and {{sfnb|Dunlop|2003| p = 10234}}

These appear in the reference section, where you click the link to get to the full listing (here the listing is above, but obviously in a real article it would be in the Readings section): {{Reflist-talk}}

Advice short references3
Just a note to thank you again and make a quick suggestion about bibliography and reference short citations that will save you time in the long run and make the notes in the articles you work on easier for readers. The big advantage for readers is that the footnote is linked directly to the entry in the References section, and the big advantage for the editor is that it produces correct form with no fuss. There is certainly no requirment to use it.

There are several ways to cite described in WP:CITESHORT or the main article Help: Shortened Footnotes.

You can see the system in many (but not all) notes in Hinduism or Franz Kafka.

Here are some examples.

For instance, in the Reference section a book would be listed

which produces

A journal article would be listed

This would produce: Then to make a footnote reference, in the text insert
 * or

which would produce
 * and

The reference section would then be as follows, where you could click the link to get to the full listing (here the listing is above, but obviously in a real article it would be in the Readings section):

=Sources=


 * VERIFIABILITY
 * The threshold for inclusion in Wikipedia is verifiability, not truth—that is, whether readers are able to check that material added to Wikipedia has already been published by a reliable source, not whether we think it is true. Editors should provide a reliable source for quotations and for any material that is challenged or likely to be challenged, or the material may be removed.

Good advice but not policy:
 * "A primary source may only be used on Wikipedia to make straightforward, descriptive statements of facts" WP:PSTS

WP:LIKELY
 * If, based on your experience, a given statement has a greater than 50% chance of being challenged in good faith, either by removal, in a discussion on the talk page, or by the addition of a or similar tag, then you should supply an inline citation for that material.
 * If, based on your experience, a given statement has a less than 50% chance of being challenged, then inline citations are not required for that material.


 * WHAT INFORMATION TO INCLUDE WP:CITEHOW


 * Books

Citations for books typically include:

name of the author(s) title of the book in italics volume when appropriate city of publication is optional name of the publisher year of publication chapter or page number(s) where appropriate ISBN is optional

Citations for individually authored chapters in books typically include: name of author the title of the chapter name of the book's editor name of book and other details as above the chapter number or page numbers for the chapter are optional

Citing sources
 * Also note that "date of access" need not be used for published sources, such as books, only for sources which exist exclusively on line and which are likely to change, whereas published works will not, meaning that date of access is meaningless. See Citing sources or WP:PAGELINKS
 * WP:CITE: cite both the original publication date, as well as the date of the re-publication.

Citing sources
 * A general reference is a citation to a reliable source that supports content, but is not displayed as an inline citation. General references are usually listed at the end of the article in a "References" section, and are usually sorted by the last name of the author or the editor. Examples of general reference sections are given above, in the sections on short citations and parenthetical references.

In addition to their use when short or parenthetical references are used, a general references section may also be included in an article that uses full inline citations, particularly if such citations have not yet been given for all the information in the article. In underdeveloped articles, a general references section may exist even though no inline citations at all have yet been added, especially when all article content is supported by a single source. The disadvantage of using general references alone is that text–source integrity is lost, unless the article is very short.

Citing sources Editors should not attempt to change an article's established citation style merely on the grounds of personal preference, or without first seeking consensus for the change. If the article you are editing is already using a particular citation style, you should follow it; if you believe it is inappropriate for the needs of the article, seek consensus for a change on the talk page. As with spelling differences, if there is disagreement about which style is best, defer to the style used by the first major contributor. If you are the first contributor to add citations to an article, you may choose whichever style you think best for the article.

To be avoided

Switching between major citation styles, e.g., switching between parenthetical and tags or between the style preferred by one academic discipline vs. another Adding citation templates to an article that already uses a consistent system without templates, or removing citation templates from an article that uses them consistently

Citation needed (also known by the redirects Cn and Fact) is a template used to identify questionable claims that lack a citation to a reliable source. The template produces a superscripted notation like the following:

Citations http://en.wikipedia.org/wiki/Wikipedia:Citing_sources

Citation templates: WP:CT WP:CITETOOL

WP:PAGELINKS

dealing with dubious information, please use one of the following:

,


 * http://en.wikipedia.org/wiki/Wikipedia:Template_messages


 * http://en.wikipedia.org/wiki/Wikipedia:Template_messages/Sources_of_articles#Is_the_article_actually_worthy_of_inclusion.3F



Reliable Source
WP:NOENG * WP:NOCRIT * *

WP:IRS WP:Scholarship


 * http://en.wikipedia.org/wiki/Wikipedia:Identifying_and_using_primary_and_secondary_sources

http://en.wikipedia.org/wiki/Wikipedia:RS

http://en.wikipedia.org/wiki/Wikipedia:Citation_tools

http://tools.wikimedia.pl/~holek/isbn.php

http://en.wikipedia.org/wiki/Help:Sandbox_tutorial

"Briefly: published scholarly sources from academic presses should be used."

http://en.wikipedia.org/wiki/Wikipedia:Reliable_source_examples#History

No Original Research

rely mainly on published reliable secondary sources and, to a lesser extent, on tertiary sources. All interpretive claims, analyses, or synthetic claims about primary sources must be referenced to a secondary source, rather than original analysis of the primary-source material by Wikipedia editors.

Primary, secondary, and tertiary sources

Identifying reliable sources

Identifying reliable sources

WP:Point : This page in a nutshell: When you have a point to make, use direct discussion rather than parody.

WP:SMALLCAT

China related

 * Chinese poetry category tree
 * Manual of Style for China-related_articles
 * Naming_conventions_(Chinese)#Historical
 * Wikipedia:History standards for China-related articles
 * CJVK template info
 * Chinese Wikipedia
 * Template:Translation/Ref/doc for zh-wiki ref
 * Template:Chinese_name
 * Manual_of_Style_for_China-related_articles


 * Template:Expand_Chinese
 * pictures of important people
 * Chinese poets
 * Ancient Chinese characters project (on Wikimedia Commons)
 * templates
 * Template:Chinese name
 * Template:Zh-full
 * Template:Infobox Chinese
 * Template:Infobox Three Kingdoms biography
 * Template:Infobox writer
 * Template:Infobox Water Margin character
 * Template:Contains Chinese text
 * Template:Rarely-used Chinese characters
 * Template:CJK ideographs in Unicode
 * Template:Zh

Useful online references

 * Chinaknowledge Ulrich Theobald, Department of Chinese and Korean Studies, University of Tubingen An Online encyclopedia maintained by Ulrich Theobald, a PhD in Chinese history, and his students at University of Tubingen. The site contains sets of substantial articles (often several thousand words) based on Chinese primary sources,

Barnstar
WP:Star

Timelines and Chronologies
Category:Years of the 20th century in China

Related to the section above on "Timeline of..." History articles

I am contemplating a "Chronology of World War II in Asia," which would come after   Chronology of Events Preceding World War II in Asia. I would like to have the new Chronology be part of a larger and more coordinated effort to develop the Chronologies for China articles, which should come under this China Project and under the Timelines project. Couple of questions:

1)The distinction between Chronologies and Timelines is not clear in practice. I found the article Timelines and the article Chronology, as well as the Category:Chronology and Category:Timelines.

The article List of timelines led me to Timeline of Chinese history, which is somewhat inconsistent in what it includes. There are four Chinese History Timelines included in Category:Chinese history timelines, the main one being Timeline of Chinese history

Until I recently added the  Chronology of Events Preceding World War II in Asia timeline to the Chronology of Chinese History category, it was not included there, so there might well be other Timelines, Lists, or Chronologies relating to China, though a general search did not turn any up.

The sort of chronology I have in mind might be considered atype of list,which includes Timelines (down the page) but not Chronologies, as in Featured list criteria.

WP:TIMEL gives technical tips, but not guidance as to substance, while Timeline standards is concerned with History Timelines, not chronologies of the sort I have in mind. Likewise, WP:DATELIST HELP:List, which are helpful about the mechanics but not how to structure the list/ chronology.

The best I can find is Featured Lists which leads to Featured list criteria

Any thoughts, or should I just crash ahead?



Back pats
WP:HOK

{{/The Copyeditor's Barnstar|For long, thoughtful,and careful work\

Uploading images
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 * Uploading images: general explanations (though a bit technical)
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=Articles Needed=
 * Kären Wigen
 * Nancy S. Steinhardt, East Asian Internationalism and Beyond / The Sixth Century
 * Charles Sidney Gardner
 * Zhou Yiliang
 * Lei Haizong
 * Tao Xisheng
 * Ye Gongchao
 * Chang Chun-shu
 * Kao Yu-kung
 * Carl Whiting Bishop

Long Bow Village
redirects to Lucheng, Shanxi

=Christianity in China=

Church of Christ in China
Chinese Independent Churches

Chinese Church in Christ

Church of Christ in China
 * Lian Xi, "The Indigenous Church Movement through War and Revolution," in Lian, Xi. Redeemed by Fire: The Rise of Popular Christianity in Modern China. New Haven CT: Yale University Press, especially pp 179-197. 2010.

pp. 107-1092009}}

= RLWS =

From German Wiki

The action takes place in the cities of the Yangzi Delta, specifically Nanjing, Yangzhou , Suzhou , and Hangzhou in the early Ming Dynasty. It consists of a loose sequence of self-contained, loosely intertwined narratives, each grouped around a central figure, which illuminate various aspects of Confucian scholarly life. A total of 35 main characters and more than 200 secondary characters appear in the diverse epic universe of the scholarly forest.

In the prologue, the simple shepherd boy Wang Mian is introduced, who acquires an unusually high level of education through eager self-study. However, he turned down the official post offered by the emperor and retired to the mountains as a hermit.

Despite his great talent, Zhou Jin cannot afford to take part in the imperial exams and therefore eke out a meager life as a village school teacher. As a result of generous donations from business friends he was friends with, he finally took the job, rose to the highest academic honors and became an examination commissioner himself. In this capacity he reciprocates the benefits he has received by showing understanding and forbearance towards the examinees.

Fan Jin, who also comes from a humble background, is generally laughed at and despised during his studies and even abused by his father-in-law, the rough village butcher Hu. His fate also changes abruptly when he obtains his master's and doctorate degrees and rises to the highest office.

The privileges associated with academic status are being abused by Yan Zhizhong. He defrauds ordinary people, for example by refusing to reimburse the expenses of the farmer Wang, who cared for a runaway pig by Yan, or by demanding that Huan Mengdong pay interest on a loan that was never granted, citing an erroneously issued promissory note. Yan's younger brother Yan Zhihu is drawn less sympathetically, whose stinginess goes so far that even on his deathbed he makes sure that there aren't two oil wicks burning in the lamp when one is enough.

The different ways in which one can hold public office is illustrated by two prefects of Nanchang. According to a provincial judge, under the regime of the passivity and laissez-faire Magistrate Qu, only three sounds were heard in the Yamen : the murmur of poems, the clatter of chess pieces and the hum of songs. The noises under Zhu's energetic successor Wang Hui were completely different: the clinking of the money scales, the rattling of the arithmetic board and the clapping of the cane. Later, Wang joins the rebellion of the so-called "Prince Ning", has to flee and finally enters a monastery under a false name.

Qu's grandson, Qu Laixun , already showed great literary talent as a child and is therefore chosen by the famous Hanlin professor Lu as a husband for his equally talented daughter. After the wedding, however, he refuses an academic career, much to the chagrin of the ambitious Lu family, thereby driving his father-in-law to a fatal stroke. Purified by this, Qu Laixun turns to science.

In the course of this he befriended Ma Chunshang, who - although he never got beyond his licentiate status - is considered an expert in the field of eight-part essays. In the "Tower of the Sea of ​​Education" in Jiaxing, he is working on the publication of a collection of examination essays.

The Lou brothers (“3rd and 4th Mr. Lou”) are always on the lookout for “interesting” and “original” personalities. Of course, they fall for all sorts of charlatans and windbags, such as the eccentric "scholar" and girl robber Quan Wuyung, who lives in the Xiang Mountains, or the swordsman Tianbei , who serves a bloody pig's head to a party and passes it off as a human head. Their idealistic commitment to the wrongly imprisoned Mr. Yang meets with limited gratitude.

The young scholar Kuang Hui is portrayed as ambivalent : initially he shows an example of Confucian childhood piety by interrupting his exams and returning home to devote himself entirely to caring for his ailing father. Not only does he appease his uncle, who is energetically demanding that his house be evicted, but in the end he even saves his father from the burning house. After the district official, touched by this, made it possible for him to successfully pass the licentiate examination, Kuang ends up in the circle around the merchant Jing and the doctor Zhao, in whose poetry competitions Kuang is only able to shine moderately with his skills. Through a secret double marriage, he drives his first wife, the daughter of the bailiff Zheng, to her death. Kuang is also involved in the dishonest machinations of the third Mr. Pan, who knows all the tricks , by letting him mediate him as a straw man for the licentiate exam of the stupid civil servant Jin Yua. After Pan is thrown in prison for this and numerous other crimes such as abduction of women, forgery of seals, tax evasion, usury in loans and others, he renounces him regardless of proven benefits.

Finally, Niu Pulang, the grandson of a poor candle and incense merchant, adopts the identity of the late famous scholar Niu Puyi. He proves to be just as ungrateful towards the neighboring Pu family, who supported him after the death of his grandfather and with whom he is connected through his marriage to their daughter, as towards his great-uncle Niu Yupu, who he unexpectedly found. Niu Pulang also secretly takes a second wife. A blackmailer finally sends the real Niu Puyi's widow after him, who drags Niu Pulang - albeit ultimately unsuccessfully - before the court.

The Pao family of actors plays a central role in the middle part of the novel. Old Pao Wenjing adopts the son of instrument maker Ni out of compassion, who was forced to sell his children one by one to strangers due to lack of funds. Thanks to the favor of Prefect Xiang, he later succeeds in marrying his adopted son Pao Tingxi to the daughter of the court master , Wang , who dies in childbirth. Both Paus occasionally lend a hand to the prefect as supervisors during the exams, but show leniency despite the various unfair tricks of the candidates. After the death of his adoptive father, he married Ms. Hu, who proves to be a true xanthipe and despises Tingxi because of his acting status, but nonetheless spends large parts of his meager earnings on supposedly vital medicines. Finally, he unexpectedly meets his eldest brother from the Ni family, who was sold as a child and has achieved a lucrative position in the provincial administration; but he dies too. Nonetheless, Pao Tingxi makes a number of friends and makes a tolerable living.

gay actors

The Du brothers are drawn in contrast, although both are outstanding scholars. Du Shenqing is passionate about both acting and handsome men; Friends play a prank on him, praising the merits of the temple scholar Lai Xiashi - who turns out to be a hulking behemoth. Later, on the banks of Mochou Lake in Nanjing, you held an acting competition that was talked about for a long time. He refers the chronically crippled actor Pao Tingxi to his prodigal brother Du Shaoqing and gives him advice on how to stimulate his willingness to donate.

Arriving at Du Shaoqing, Pao Tingqi competes for Du's funds with a number of other people who, for example, want to lower the price of rice fields sold by Du, want money to repair their house or take care of their ancestral tombs, or want financial support from Du for their civil service examinations expecting sons. Nevertheless, Pao Tingxi manages to get hold of a hundred silver ounces to set up his own acting troupe. Du Shaoqing ignores his dying uncle Lou 's admonition to be more frugal. In view of the beauty of Nanjing, you do not accept a call to the imperial court in Beijing.

The scholar Zhuang Shaoguang also refuses to serve at court. On the way to the capital, the shooting skills of the famous slingshot gunner Xiao Haoxian save him from a robbery by highwaymen. In the imperial palace, he knows how to package his rejection so politely and skilfully that the emperor not only forgives him, but also gives him the Yuan Lake near Nanjing as a personal gift. On the return journey he buried two complete strangers who had died during his overnight stay with them. In the end he even managed to get amnesty for his guest Lu Sinhou, who was captured by imperial henchmen for possession of forbidden writings. Together with Du Shaoqing and a certain Qi Hengshan, Zhuang plans the famous Taibo Temple , which was inaugurated by the exceptional scholar Dr. Yu represents a climax of the novel.

filial piety

Guo Tiashan is a pious son who, at great risk, searches for his missing father. After fighting a wild tiger, a unicorn and highwaymen, he finally finds his father as a monk in the Buddhist monastery "Klause zum Bambusberg". The father disowns the son, who eventually travels on. Six months later, the abbot, touched by so much filial love, wants to visit Guo Tiashan on a trip to Emei Shan, but is ambushed by the robber Wu Da , who was turned away at the monastery gate and has no less in mind than stealing the abbot's brain eat.

The abbot is freed by the slinger Xiao Yunxian. Later, he distinguished himself as a military leader against wild barbarian tribes and as a city builder, but he nevertheless earned the ingratitude of the imperial court because he exceeded the budget.

Shen Qiongzhi is one of the few female protagonists in the novel. Contrary to all custom, the teacher's daughter protests against marriage to the rich salt merchant Song when she realizes that he only wants to make her a concubine. After her father's bribery case ends in the Shens' favour, she flees far away. There he keeps his head above water by selling poems he has written himself, but because of the unusual nature of this venture he is discredited for secretly engaging in prostitution. She is supported by Du Shaoqing.

The military governor Tang earns considerable merit by crushing the rebellion of the Miao chief Bia Zhuangyan with the Battle of the Wild Goat Pond.

official examination

His sons, meanwhile, are already heralding the downfall of the family: they regularly fail the exams, spend their time in acting and especially visiting brothels, where they describe the intricacies of the imperial examination system in detail to the prostitutes. The scholar Yu Yuda rejects an offer to work as a tutor for the Tang sons because they do not treat him with the necessary respect.

Brothers Yu Yuda and Yu Yuzhong are upright scholars. They stand out positively from their numerous brothers and cousins ​​by not flattering the Peng and Fang families, who set the tone in their homeland and had become rich through usurious loans. They show their filial piety by the care they take at the burial of their parents, especially with regard to the geomantic suitability of the burial ground.

The athletic Feng Mingqi combines erudition with enormous physical strength as well as a spirit of integrity. After board member Jin got into trouble because he had unsuspectingly harbored impostor Wan, who also posed as a board member , Feng saved his head by quickly helping Wan to get a real board title. He also takes on the torture in his stead - and enjoys watching the tools shatter against his muscular body. He gets his money back from a young merchant who was robbed during coitus by kidnapping the thief on his boat, promising sexual pleasure. He turns the shop of the fraudulent pawnbroker Mao into kindling.

Towards the end of the novel, the prostitute Pingniang from the Laibin Tower appears as the second female main character. She is gifted in literature, an excellent chess player and dreams of one day marrying a civil servant. Disappointed by her shabby, stingy suitor Chen Muan, who even cheats a ginseng dealer and his landlady out of their money, she ultimately turns her back on the world and enters the monastery of Abbess Benhui as a novice.

However, by the twenty-third year of the reign of the Ming Emperor Wanli, the novel concludes, all the famous scholars from Nanjing had disappeared. The striving for money and success alone took the place of true education. Those who were poor were despised regardless of their talents. And yet there were still four outstanding men in the city: the calligrapher Ji Xianan, the salesman Wang Tai , the impoverished poet and painter Gai Guan , and the master tailor Jing Yuan. The novel ends with a wistful poem by a resigned scholar who, like Buddha, "renounces all the pleasures of the world".

=C Med=

General



 * Chapters by various authors on topics and periods.
 * McGrew, Roderick. Encyclopedia of Medical History (1985), brief history on pp. 56–59

Theory and practice of medicine in traditional China

 * Five essays by Needham and Lu published up to the 1960s: “Medicine in Culture,” “Hygiene and Preventive Medicine,” “Qualifying Examinations,” “The Origins of Immunology,” and “Forensic Medicine.” Sivin added notes to recent work in the field and three bibliographies. Sivin's Introduction describes the development of the scholarly study of the history of Chinese medicine.
 * Nathan Sivin, "Introduction," in
 * Five essays by Needham and Lu published up to the 1960s: “Medicine in Culture,” “Hygiene and Preventive Medicine,” “Qualifying Examinations,” “The Origins of Immunology,” and “Forensic Medicine.” Sivin added notes to recent work in the field and three bibliographies. Sivin's Introduction describes the development of the scholarly study of the history of Chinese medicine.
 * Nathan Sivin, "Introduction," in
 * Five essays by Needham and Lu published up to the 1960s: “Medicine in Culture,” “Hygiene and Preventive Medicine,” “Qualifying Examinations,” “The Origins of Immunology,” and “Forensic Medicine.” Sivin added notes to recent work in the field and three bibliographies. Sivin's Introduction describes the development of the scholarly study of the history of Chinese medicine.
 * Nathan Sivin, "Introduction," in

p

 * McGrew, Roderick. Encyclopedia of Medical History (1985), brief history on pp. 56–59.
 * McGrew, Roderick. Encyclopedia of Medical History (1985), brief history on pp. 56–59.

Traditional Chinese medicine in China, 1949-

 * An anthropologist's field work on transmission and practice in contemorary Guangzhou.
 * Part One describes the development of Traditional Chinese Medicine in the People's Repulic; Part Two is a translation and annotation of the Revised Outline of Chinese Medicine (Beijing: People's Health, 1972), prepared as a reference for physicians trained in Western medicine.
 * Part One describes the development of Traditional Chinese Medicine in the People's Repulic; Part Two is a translation and annotation of the Revised Outline of Chinese Medicine (Beijing: People's Health, 1972), prepared as a reference for physicians trained in Western medicine.
 * Part One describes the development of Traditional Chinese Medicine in the People's Repulic; Part Two is a translation and annotation of the Revised Outline of Chinese Medicine (Beijing: People's Health, 1972), prepared as a reference for physicians trained in Western medicine.

old roots
prose text size= 10,000+ words The earliest known written records of the history of China date from as early as 1250 BC, from the Shang dynasty (c. 1600–1046 BC), during the king Wu Ding's reign, who was mentioned as the twenty-first Shang king by the same. Ancient historical texts such as the Book of Documents (early chapters, 11th century BC), the Records of the Grand Historian (c. 100 BC) and the Bamboo Annals (296 BC) mention and describe a Xia dynasty (c. 2070–1600 BC) before the Shang, but no writing is known from the period, and Shang writings do not indicate the existence of the Xia. The Shang ruled in the Yellow River valley, which is commonly held to be the cradle of Chinese civilization. However, Neolithic civilizations originated at various cultural centers along both the Yellow River and Yangtze River. These Yellow River and Yangtze civilizations arose millennia before the Shang. With thousands of years of continuous history, China is one of the world's oldest civilizations and is regarded as one of the cradles of civilization.

The Zhou dynasty (1046–256 BC) supplanted the Shang, and introduced the concept of the Mandate of Heaven to justify their rule. The central Zhou government began to weaken due to external and internal pressures in the 8th century BC, and the country eventually splintered into smaller states during the Spring and Autumn period. These states became independent and warred with one another in the following Warring States period. Much of traditional Chinese culture, literature and philosophy first developed during those troubled times.

In 221 BC, Qin Shi Huang conquered the various warring states and created for himself the title of Huangdi or "emperor" of the Qin, marking the beginning of imperial China. However, the oppressive government fell soon after his death, and was supplanted by the longer-lived Han dynasty (206 BC – 220 AD). Successive dynasties developed bureaucratic systems that enabled the emperor to control vast territories directly. In the 21 centuries from 206 BC until AD 1912, routine administrative tasks were handled by a special elite of scholar-officials. Young men, well-versed in calligraphy, history, literature, and philosophy, were carefully selected through difficult government examinations. China's last dynasty was the Qing (1644–1912), which was replaced by the Republic of China in 1912, and then in the mainland by the People's Republic of China in 1949. The Republic of China retreated to Taiwan in 1949.

Chinese history has alternated between periods of political unity and peace, and periods of war and failed statehood—the most recent being the Chinese Civil War (1927–1949). China was occasionally dominated by steppe peoples, most of whom were eventually assimilated into the Han Chinese culture and population. Between eras of multiple kingdoms and warlordism, Chinese dynasties have ruled parts or all of China; in some eras control stretched as far as Xinjiang and Tibet, as at present. Traditional culture, and influences from other parts of Asia and the Western world (carried by waves of immigration, cultural assimilation, expansion, and foreign contact), form the basis of the modern culture of China.

roots
The history of China has roots that go back thousands of years, to Neolithic civilizations at cultural centers along both the Yellow River and Yangtze River. These Yellow River and Yangtze civilizations are regarded as one of the cradles of civilization. Written texts from the Shang dynasty (c. 1600–1046 BC) date from as early as 1250 BC. Ancient historical texts such as the Book of Documents (early chapters, 11th century BC), the Records of the Grand Historian (c. 100 BC) and the Bamboo Annals (296 BC) mention a Xia dynasty (c. 2070–1600 BC) before the Shang, but no writing is known from the period, nor do Shang writings indicate the existence of the Xia.

The Zhou dynasty (1046–256 BC) supplanted the Shang, and introduced the concept of the Mandate of Heaven to justify their rule. The central Zhou government began to weaken due to external and internal pressures in the 8th century BC, and the country eventually splintered into smaller states during the Spring and Autumn period. These states became independent and warred with one another in the following Warring States period. Much of traditional Chinese culture, literature and philosophy first developed during those troubled times.

In 221 BC, Qin Shi Huang conquered the various warring states and created for himself the title of Huangdi or "emperor" of the Qin, marking the beginning of imperial China. However, the oppressive government fell soon after his death, and was supplanted by the longer-lived Han dynasty (206 BC – 220 AD). Successive dynasties developed bureaucratic systems that enabled the emperor to control vast territories directly. In the 21 centuries from 206 BC until AD 1912, routine administrative tasks were handled by a special elite of scholar-officials. Young men, well-versed in calligraphy, history, literature, and philosophy, were carefully selected through difficult government examinations. China's last dynasty was the Qing (1644–1912), which was replaced by the Republic of China in 1912, and then in the mainland by the People's Republic of China in 1949. The Republic of China retreated to Taiwan in 1949.

=CHOC=


 * I would very much like to use your CHOC template, though I will amend it to show the authors of the particular chapter rather than simply the editors of the volume or series, which would be like showing the editors of a journal or magazine and leaving out the author of a particular chapter (which is often book length itself). It would also be very desirable to have links to particular pages in online version
 * For example:




 * produces




 * which makes it look as if Fairbank wrote the article with Liu, rather than Liu and Smith. The correct version would be (with "ref=none" added)




 * which produces


 * Now I'm in over my head. I don't see how your elegant




 * correctly produces


 * Where does the template get the editors etc? I want to make a template for Science and Civilisation in China and would much appreciate any help, or maybe just a reference to "How Make Your Own Templates".
 * Thanks once more...
 * Thanks once more...

National Christian Council of China
National Christian Council of China Internet Archive

Christianity in China

 * User:Brian0324

schurmann

 * Reviews Cambridge University Press.
 * Google Scholar Search
 * Google Scholar

=testify= The Three Kingdoms (AD 220–280) was the period in the History of China following the disintegration of the Han dynasty and preceding reunification by the Jin dynasty in 280, during which the country was divided into three states: Wei (魏) in the north, also known as Cao Wei (曹魏), from the Cao family that founded it; Shu (蜀), also known as Shu Han (蜀漢), from "Shu," the classical name for Sichuan; and Wu (吳) as Dong (or Eastern) Wu (東吳), in what was then the south, the lower Yangtze valley. Each state was eventually headed not by a king, but by an emperor who claimed legitimate succession from the Han dynasty. Some authorities include the period 184 to 220, which was marked by infighting which the weak Han government could not control. The end the period was marked by the conquest of Shu by Wei (263), the usurpation of Wei by the Jin dynasty (265), and the Jin conquest of the state of Wu in 280.

Since loyalty and political unity were central values in much Confucian thinking and Han dynasty sense of political legitimacy, the disintegration of the Han and the division of the realm into warring kingdoms made the Three Kingdoms period seem tragic and fascinating to later Chinese and the cultures of Japan, Korea, and Vietnam. Its history and leading figures have been celebrated in operas, folk stories, novels and in more recent times, films, television, and video games. The best known of these is Luo Guanzhong's Romance of the Three Kingdoms, a Ming dynasty historical novel based on events in the Three Kingdoms period. Yet the period is one of the bloodiest in Chinese history. Millions lost their lives to warfare, disease, and famine. A nationwide census taken in AD 280, following the reunification under the Jin, shows a total of 2,459,840 households and 16,163,863 individuals which was only a fraction of the 10,677,960 households, and 56,486,856 individuals reported at the height of the Han population.

The Three Kingdoms period also saw cultural achievments and technological advancement. Shu chancellor Zhuge Liang invented the wooden ox, suggested to be an early form of the wheelbarrow, and improved on the repeating crossbow. Wei mechanical engineer Ma Jun is considered by many to be the equal of his predecessor Zhang Heng. He invented a hydraulic-powered, mechanical puppet theatre designed for Emperor Ming of Wei, square-pallet chain pumps for irrigation of gardens in Luoyang, and the ingenious design of the south-pointing chariot, a non-magnetic directional compass operated by differential gears.

The authoritative historical record of the era is Chen Shou's Records of the Three Kingdoms, along with Pei Songzhi's later annotations of the text.

Cao Cao, the founder of the Wei kingdom and his four sons were influential poets, especially Cao Zhi (192-232) and Cao Pi (187-226)  Cao Pi wrote the earliest work of literary criticism, the Essay on Literature. Cao Zhi, together with Xu Gan, is identified with a resurgence of the Jian'nan style of lyric poetry. Cao Zhi is considered by most modern critics to be the most important Chinese writer between Qu Yuan and Tao Qian. Many of their works, however, were written in the last reign of the Han, the Jian'an period.



According to WP:LEAD (which is not to be confused with Lead poisoning, "As a general rule of thumb, a lead section should contain no more than four well-composed paragraphs and be carefully sourced as appropriate." and WP:LEADSENTENCE the lead sentence should tell the reader what the subject is, and provide a WP:CONTEXTLINK "to the broader or more elementary topics that are important to the acticle's topic or place in the context where it is notable," in this case "History of China." In our case, we have five paragraphs, not a big problem, though.

=tesdtify= There was an advancement of scientific knowledge during the Qing, but not a change in the way this knowledge was organized or the way scientific evidence was was defined or its truth tested. The powerful official Ruan Yuan at the end of the eighteenth century, for instance, suported a community of scientists and compiled the Chouren zhuan (Biographies of mathematical scientists), a collection of biographies that eventually included nearly 700 Chinese and over 200 Western scientists. His attempt to reconcile Chinese and the Western science introduced by the Jesuits by arguing that both had originated in ancient China did not succeed, but he did show that science could be conceived and practiced separately from humanistic scholarship. Those who studied the physical universe shared their findings with each other and identified themselves as men of science, but they did not have a separate and independent professional role with its own training and advancement. They were still literati.

fly not
Pearl Harbor: The Verdict of History By Gordon Prange, Donald M. Goldstein, Katherine V. Dillon 

/Pearl Harbor advance-knowledge conspiracy theory

Rosenberg: diffuse theories about causes harder to believe that theories about specific individuals



https://en.wikipedia.org/wiki/User:PleaseStand/References_segregator

=testify=

“New Qing History," according to Tristan G. Brown writing in 2011, had not explored the example of Islam and Muslims to test their argument that the early Qing emperors aspired to be universal monarchs. Brown finds that an inscription by the Qianlong emperor showed that he wanted to incorporate both Xinjiang and Islam into his empire and that this inscription, along with the "inventive structural duality of Chinese-Islamic architecture with Central Asian Turkish-Islamic architectural forms" makes the "most compelling case" that New Qing History is also applicable to Chinese Islam.

uses an imperial inscription to test. He

In recent decades, “New Qing History” has attempted to define the imperial ideology underlying Qing polity and governance. Pamela Kyle Crossley has argued that the emperors aspired to be universal monarchs to all the constituent “parts” of their empire.2 Yet while the case for the Manchus and the Mongols have been extensively explored,3 the Qing’s relationship to Islam and Muslims as a distinct group has hitherto not been fully explored beyond the local level. While some scholars have posited that the Qing clearly differentiated Hui and Uyghur in the decades following the conquest of Xinjiang, this paper questions the Qing Imperial government’s knowledge of Islam during Qianlong’s reign. The question before us then is, beyond vague statements of “imperial patronage” of various mosques, how is “New Qing History” exactly applicable to Chinese Islam in the eighteenth century through the lens of a previously overlooked imperial inscription. [138]

This passage, coupled with the inventive structural duality of Chinese-Islamic architecture with Central Asian Turkish-Islamic architectural forms makes the most compelling case for the thesis of “New Qing History” to be also applicable to Chinese Islam. Yet, there remains the question as to precisely why Qianlong mandated such an unorthodox direction for the mosque. Up until now, most scholars would point to the vast literature, partially historical, partially fictional, regarding the “Fragrant Concubine” that James Millward analysed so extensively in his article “A Uyghur Muslim in Qianlong’s Court.” The traditional story has been that Qianlong constructed the Baoyuelou within the Imperial City’s walls directly across from the mosque site in question in order to gaze out upon the Muslim encampment and the mosque and thus be reminded of her homeland. While this may account for the location of the Baoyuelou, the direction of the Huiziying qingzhensi probably held particularly significance for Qianlong and his desire to incorporate not only “Xinjiang” but also “Islam” into his empire through the lens of imperial ideology. However, with this in mind, it is important not to overemphasize this one example. [145]

- The Qing Dynasty and Traditional Chinese Culture

testy too
An extensive interview with Kuhn conducted at the History Institute of the Shanghai Academy of Social Sciences.

I first knew China during World War II, when I was a kid, the Chinese already know the long-term struggle against the Japanese aggression. And many of my contemporaries were inspired by the spirit of aggression against China. Later, I, as Harvard undergraduates enrolled in "History of East Asian Civilization", chaired by Mr. Fairbank and Reischauer (Reischauer) (Introduction to East Asian Civilization) course, then I will be deeply interested. About the same time, I followed my father reporters a trip to Japan, from learning a keen interest in Japanese culture (at that time the Americans not to travel to China). Sophomore year I started to learn Japanese, then to London, SOAS continue studying Japanese. Then I enlisted in 1953, after military basic training I was sent to a military language school in Monterey (the Army Language School at Monterey) learning Chinese. After demobilization in 1958, I decided to return to Harvard with Mr. Fairbank learning Chinese history.

During college, I have taken Professor Kluckhohn (Clyde Kluchholn) Psychological Anthropology courses taught, and deeply attracted by it, he once wanted to Anthropology. I also selected package pull over Norman (Norman Birbaums), Bill Samuel (Samuel Beer) and other classes of Professor Norman is a sociologist, a political scientist Samuel, guided by them, I came into contact with Max Weber's theory. In retrospect, these courses and theory I later understood that history is not optional.

Few of FAirbank's students followed the lead he had taken in studying the foreign relations of the Qing dynasty, so it does not seem that there is a basis for seeing a "Fairbank school."

[jkf] So he does not stubbornly adhere to the "impact - response" paradigm. He believed and encouraged students to find their own path of study, rather than let them stick to his autocratic methods.

=Fist geog=

articles citing

Rose Feminism and Geography

Tea
Chinese patriarchal religion finds only a handful of results, starting with this Wikipedia article itself, the two books by Zhou, and the article by He Qing, then no other substantive reference.

link title

Reputation in popular stories
bbc

In early 1949, Zhou approached members of Chiang Kaishek's peace delegation, whom he had forced to accept his peace terms, and asked them to stay in order to help build the new republic. He started with the delegation leader, Zhang Zhizhong, telling him quite credibly that he might suffer the same fate as Gen. Zhang Xueliang if he returned south. Zhang agreed as soon as Zhou had rescued Zhang's family. In the end, Zhou had won over the entire Guomindang delegation.

The political scientist Andrew J. Nathan remarks that sometimes rumors, stories and jokes reveal popular attitudes toward a leader. The clash with Russia created a number of these stories. One story had it that Zhou met Premier Nikita Khrushchev outside a meeting hall where each had denounced the other. Khrushchev, who was said to be jealous of Zhou’s cosmopolitan skills, remarked to Zhou “The difference between the Soviet Union and China is that I rose to power from the peasant class, whereas you came from the privileged Mandarin class.” Zhou quickly replied “True. But there is this similarity. Each of us is a traitor to his class.”

Another apocryphal account had it that Khrushchev shook Zhou’s hand, then pulled out his handkerchief and wiped his hands. Zhou then pulled out his handkerchief, wiped his hands, and put the handkerchief in the nearest wastebasket. Richard Nixon passed on a similar story. He recalled that in 1954 Undersecretary of State, Walter B. Smith did not want to "break... discipline" but also did not want to slight the Chinese blatantly. Therefore, Smith held a cup of coffee in his right hand when shaking hands with Zhou. Zhou took out a white handkerchief, wiped his hand and threw the handkerchief into the garbage.

It is widely believed that at the Geneva Conference of 1954 U.S. Secretary of State John Foster Dulles snubbed Zhou by publicly brushing past his outstretched hand. Whether the incident actually happened or not, President Nixon clearly believed that it had. Therefore, when he descended from Air Force One in Beijing on his 1972 visit to China, he ostentatiously and respectfully held out his hand to Zhou, who appreciated the symbolism.

Urban legend offers another anecdote that reflects Zhou’s reputation in China. On his 1972 visit Richard Nixon was taken to see the small but famous [[Gansu Flying Horse that was on display in one of the capital’s museums. Nixon admired the horse so much that, according to this legend, he stealthily put it in his pocket. A museum guard, according to the tale, reported the incident to Zhou. At the banquet that night Zhou introduced China’s leading magician. The magician performed several feats, then unveiled a reproduction of the Flying Horse which he then caused to disappear. Where was it? Well, he announced, reaching into Nixon’s pocket: “Voila!” So once again, the wily Zhou saved the day.

Some of the remarks attributed to Zhou have been refuted. Zhou is quoted as saying, when asked for his assessment of the 1789 French Revolution, "It is too soon to say." . Charles W. Freeman, however, the State Department translator who was present during Nixon's visit in 1972, when the remark was alleged to have been made, recently said that Zhou was not referring to the French Revolution of 1789, but to [May 1968 events in France|Paris student riots of 1968]].

In general opinion, where Mao was the more highly respected, Zhou earned the deeper love for appearing more available and being a family man who remained married to his first wife for his entire life as well as a hardworking sort of person who would phone home at 11 p.m. to tell his wife to lay a table for a delegation of 40 local cadres freshly in from the countryside, then he would sit up with them till 4 a.m. before catching six hours' sleep and getting up at 10.

TP
Reputation in popular stories?[edit]

This article has numerous problems, but the most serious one is the section titled "Reputation in Popular Stories." There is no other biography in Wikipedia that has such a section, and the stories here are, with one exception, utterly unreliable. The story about Zhang Zhizhong might go somewhere else, since there is a source for it. In that case, however, someone (not me) needs to integrate it into the article, not stick it in a trivia section. The two stories from Nathan's Chinese Democracy are specifically labeled examples of Chinese political jokes! Don't put Zhou Enlai jokes in the Wikipedia Zhou Enlai biography. Write another article called Chinese political humor. The source for the "too soon to tell" crack about the French revolution is a BBC article from 2003, and the quote is simply placed in a sidebox next to a photo of Zhou without any source at all. They are simply repeating another joke. The handshake story now has a source, but the source, a review article by Xia Yafeng, says "This is not yet a conclusive issue, and may never be." Why then put it in an encyclopedia? As for Zhou's working hours, bringing country cadres home for dinner, staying up chatting with them until 4am, etc. etc. there is no source at all, but it sounds like something straight out of Peking Review, circa early 1960s.

This section should go and soon. I'm putting this up for discussion before deleting it in order to avoid unnecessary controversy, but if there's no response after a week or so, I'm ready to delete the whole section. If you have an argument for preserving this, I'd really like to see it. Rgr09 (talk) 15:51, 3 March 2010 (UTC)

=TEST= Talk:Gods and demons fiction (Nov 2013)
 * /Category:Chinese culture >> no article
 * /:Category:China in fiction >>> /Culture of China 2 paragraphs on Chinese literature
 * /Category:Chinese literature >>> Chinese literature
 * /:Category:Shenmo novels The main article for this category is /Gods and demons fiction


 * /:Category:Shenmo fiction The main article for this category is /Shenmo (redirects Gods and demons fiction.

Roman Catholicism in China

=test=

WP:WHYCITE says that notes are to "verify that the information given is supported by reliable sources." Sources are "required for material that is challenged or likely to be challenged." I looked through WP:NOTEVERYTHING, Reference dos and don'ts, WP:FOOTNOTES and WP:VERIFICATION and I see nothing to say that we should give multiple footnotes to link to the primary sources used.

In the case of the Boxer article, it would be great to add the primary sources to the list "Contemporary accounts and sources" at the foot of the article. WP:Wikipedia:Citing sources Reference dos and don'ts

“Melville’s Memoranda in Chase’s Narrative of the Essex,”

let his interest in the book be known to his father-in-law, Lemuel Shaw, whose Nantucket friend procured an imperfect but clean copy in April 1851. Melville read this copy avidly, made copious notes in it, and had it bound, keeping it in his library for the rest of his life.

=testA=


 * Thanks for your explanation, but could we pursue this a little further? Your edit comment says "This is standard format for these types of templates. Everyone knows to look for other characters in the character list article." Of course, if there is a guideline, we follow it. Do you know if there is one? I searched but I’m not sure if I was looking in the right places.
 * I did look through the Category:Wikipedia categories named after novels. I only made a random selection, but enough to show that the "standard format" is not standard. These are the article templates I sampled:
 * 1) Group heading "Characters" not linked


 * War and Peace no link in Characters group, link to "All Characters" article


 * Journey to the West No group "Characters" link; link to "Others” article


 * Don Quixote linked group "Characters" to List article for major and minor character


 * Gone with the Wind no link to Characters but “Others” linked to section in main article, with links there to individual character articles.


 * The Brothers Karamazov no link or List Article


 * Crime and Punishment and Anna Karenina no articles on characters


 * 2) Group heading "Characters" linked


 * Tale of Genji link to List Article on all characters


 * The Hunger Games trilogy link to List Article on all characters


 * Dream of the Red Chamber subheading for “Secondary characters”


 * A Tale of Two Cities no List of Characters article but the section "Characters" of the article links individual major character articles (in the subsection heading – isn’t that a no-no?), as well as minor characters, so this section is the equivalent of a List of Characters article.


 * Most of these links are to a List Page which lists the characters for that novel, including the minor ones. But in the case of MD the "Characters" section of the template lists separate articles on the major characters and another article for a selection of the minor ones. So if you are a newcomer, you will indeed find an EasterEgg, because the article is in fact not a List Article but a group article. "Others" is a fair one word description, but if you prefer another that would be fine. If you are an experienced editor, you will be misled.
 * The section "Adaptations" is linked and also has sections "Film" etc., with links to separate articles. Then why not under the "Characters" section have a link to "Others"?
 * Thanks for your patience in any case ch (talk) 20:18, 14 October 2014 (UTC)

Anarchism in East Asia
The initial success and eventual frustration of anarchism in China and Japan demonstrate that anarchist doctrines were not simply Western and that "anarchism" can take many forms.

Early in the 20th century, radical intellectuals in Japan, China, Vietnam, and Korea were attracted to anarchism as a way to understand and change their societies. Anarchists organized abroad to evade suppression and made divergent uses of the newly discovered doctrines. Japanese intellectuals were the first to translate anarchist texts and adapt anarchist doctrines to Japanese vocabulary and philosophical categories. Kotoku Shusui led a group which XXX. REF??

Chinese anarchism was developed by exiles who had differing approaches. A group in Tokyo led by Liu Shipei and He Zhen traced their anti-modern anarchism to the individualistic teachings of ancient Chinese philosophers such as Mozi and the Taoists, especially Laozi. A group in Paris, however, including Li Shizeng, Zhang Renjie, Wu Zhihui, and Cai Yuanpei, saw anarchism as a doctrine of modernism and technology. To them, anarchism represented scientific progress toward global peace, all attained through cosmopolitan education. In the decade leading up the to the fall of the Qing dynasty in 1911, both groups insisted that removal of an outdated imperial system would achieve little without a complete social and cultural change, especially in the family system and treatment of women. This social revolution would raise the character of the people and there would be no need for government. By the 1920s, Chinese anarchism had splintered. Some, such as the Paris group, joined the Chinese Nationalist Party and supported the suppression of the communists. Young activists, however, were increasingly won over by Marxism's promise of a government strong enough to resist imperialism and destroy feudalism. Although the young Mao Zedong, for instance, had considered himself an anarchist in his youth, he led his generation in a search not for cultural change but for strong political organization. By the outbreak of the war with Japan in 1937, anarchism was replaced by communist revolution as a broad force among political activists but had succeeded in setting a social agenda.

The frustration of Chinese anarchism, Arif Dirlik argues, "draws our attention to the problematic relationship between Marxism and anarchism." Anarchists, he says, charged as early as the 1920s that Marxism "reproduced the very power structure that in theory it rejected." Young activists could also be attracted to revolutionary movements because of certain conceptions of individualism. In much Western thought, individualism is opposed to society or community, but the Chinese vision of an anarchist world, remarks Peter Zarrow, "did not make much of the individual as against society, but as free within a true society." These Chinese anarchists (rightly or wrongly) could imagine Nationalist or communist revolution as building a society in which the individual could become free.

The government of Japan became more and more repressive in the 1920s and 1930s, and Japanese military control of Korea effectively stifled dissent and political discussion there.

=Sinology=
 * wu han


 * Nivison


 * Google search "Fairbank school" China

Wang Pi-twan H., tr,. "The Revenge of the Orphan of Chao, by Chi Chun-hsiang," Renditions 9 (1978): 103-131.

Tchao chi cou ell: Or, the little Orphan of the Family of Tchao, A Chinese Tragedy in, J. B. Du Halde, The General History of China (London: John Watts, 2nd ed. 1739).

Zurndorf on the trio Pelliot, Maspero, and Marcel Granet (1884- 1940) "Pellotism": the footnotes comprised many more words than the text. JKF, Theo White



Giles
“A Letter to Queen Victoria,” translated by Herbert Allen Giles, in Gems of Chinese Literature Gems of Chinese Literature


 * TOC (Hidden)

North China Branch of the Royal Asiatic Society
North China Branch of the Royal Asiatic Society] Scholrly Societies Projct http://www.scholarly-societies.org/ Sponsored by the University of Waterloo Library

http://books.google.com/books?id=uj4DAAAAMAAJ&pg=PA251&lpg=PA251&dq=North+China+Branch+of+the+Royal+Asiatic+Society&source=bl&ots=EQDlkb9a3u&sig=XHcybX1j4MHWFC9czf36b2n5hK4&hl=en&sa=X&ei=aFVXU-GFJJD82gWGloHQAg&ved=0CG0Q6AEwCTgK#v=onepage&q=North%20China%20Branch%20of%20the%20Royal%20Asiatic%20Society&f=false

A Catalogue of the Library of the North China Branch of the Royal Asiatic Society. Systematically Classed (Paperback)Henri Cordier Published by Nabu Press, United States, 2010 ISBN 10: 1147053758 / ISBN 13: 9781147053753 Print on Demand

C. A. S. Williams
A Study of the North China Branch of the Royal Asiatic Society. By Wang Yi. pp. iii, 181. Shanghai, Book House Press, 2005 A copy of this book is held in the Royal Asiatic Society's library Stephenson Way, London NWI

Lettres édifiantes et curieuses
Charles Le Gobien

/Lettres édifiantes et curieuses

http://www.worldcat.org/title/lettres-edifiantes-et-curieuses-ecrites-des-missions-etrangeres/oclc/2113635/editions?sd=desc&referer=di&se=yr&qt=facet_yr%3A&editionsView=true&fq=yr%3A1780

* Lettres édifiantes et curieuses, écrites des missions étrangères. [Collected by Charles le Gobien, J.-B. Du Halde, N. Maréchal, Louis Patouillet, Yves Mathurin Marie Tréandet de Querbeuf.] (Paris: N. Leclerc 1707-1776; new edition 1780) Links to digitized versions at Biblioteca Sinica 2.0 (Vienna). WorldCat listing Lettres édifiantes et curieuses.

http://www.univie.ac.at/Geschichte/China-Bibliographie/blog/about/

JL Buck
Paul B. Trescott, "John Lossing Buck and Agricultural Economics at Nanjing University," Jingji Xue: The History of the Introduction of Western Economic Ideas into China, 1850-1950 (Hong Kong: Chinese University Press, 2007). 165-184.

Buck (1962) "Oral History interview with Gould Colman," Cornell University Archives

=

\George Ernest Morrison
restore comments on his inaccuracy

Linda Jaivin, 72nd Annual George E. Morrison Lecture

Australian National Biography

E.T.C. Werner
Werner, E. T. C. (Edward Theodore Chalmers) 1864-1954

Werner, E. T. C. (Edward Theodore Chalmers) 1864-1954WorldCat Authority Page

Fourmont
The 19th century British sinologist Thomas Francis Wade called Fourmont "the one positively mean and wicked man among past sinologists"

=Literature=

The Five Confucian Classics and the Confucian vision
Traditionally, Confucius was thought to be the author or editor of the Five Classics. The scholar Yao Xinzhong allows that there are good reasons to believe that Confucian classics took shape in the hands of Confucius, but that “nothing can be taken for granted in the matter of the early versions of the classics.” Yao reports that perhaps most scholars today hold the “pragmatic” view that Confucius and his followers, although they did not intend to create a system of classics,  “contributed to their formation.” In any case, it is undisputed that for most of the last 2,000 years, Confucius was believed to have either written or edited these classics.

The scholar Tu Wei-ming explains these classics as embodying “five visions" which underlie the development of Confucianism:
 * I Ching or Classic of Change or Book of Changes, generally held to be the earliest of the classics, shows a metaphysical vision which combines divinatory art with numerological technique and ethical insight; philosophy of change sees cosmos as interaction between the two energies yin and yang, universe always shows organismic unity and dynamism.
 * Classic of Poetry or Book of Songs is the earliest anthology of Chinese poems and songs. It shows the poetic vision in the belief that poetry and music convey common human feelings and mutual responsiveness.
 * Book of Documents or Book of History Compilation of speeches of major figures and records of events in ancient times embodies the political vision and addresses the kingly way in terms of the ethical foundation for humane government. The documents show the sagacity, filial piety, and work ethic of Yao, Shun, and Yu. They established a political culture which was based on responsibility and trust. Their virtue formed a covenant of social harmony which did not depend on punishment or coercion.
 * Book of Rites describes the social forms, administration, and ceremonial rites of the Zhou Dynasty. This social vision defined society not as an adversarial system based on contractual relations but as a community of trust based on social responsibility. The four functional occupations are cooperative (farmer, scholar, artisan, merchant).
 * Spring and Autumn Annals chronicles the period to which it gives its name, Spring and Autumn Period (771-476 BCE and these events emphasize the significance of collective memory for communal self-identification, for reanimating the old is the best way to attain the new.

Chinese booxs and printing
(juan 卷) a division of a traditional Chinese manuscript or book and can be translated as "fascicle", "scroll", "chapter" or "volume", depending on the context. The translation as "volume" can be confused with the western use of the word for "book," giving the misimpression that a library had many "volumes" when it actually had only a certain number of books, printed in so many "fascicles." Wilkinson p. 914.

[[Woodblock printing]

[[History_of_books#East_Asia]

Poetry
御定全唐詩

Cao Yin 曹寅 and Peng Dingyiu 彭定求. Some of the team members were Shen Sanceng 沈三曾, Yang Zhongna 杨中讷, Pan Conglü 潘从律, Wang Shihong 汪士纮, Xu Shuben 徐树本, Ju Dingjin 车鼎晋, Cha Sili 查嗣瑮, Wang Yi 汪绎, and Yu Mei 俞梅.

Significance and contents

Although the QTS is the largest compilation of Tang poems, it is neither completely reliable nor complete. The work was done in some haste, and the editors did not justify or even indicate their choices of texts or variant readings. Many additional poems and variant texts were discovered in the early 20th century in the cave library at Dunhuang, for instance, and the compilers ignored or could not find others. In the case of some major poets, there were better texts in individually edited volumes. Many are listed in Tang dynasty catalogs but did not survive the destruction of the imperial libraries.

The poems are arranged in sections, for instance, those by emperors or consorts and 乐府 Yuefu (music bureau style poems). Seven hundred and fifty-four sections, the largest number of sections, are arranged by author (with brief biography). Others are arranged by form or subject, such as women (five sections), monks, priests, spirits, ghosts, dreams, prophecy, proverbs, mystery, rumor, and drinking.

Paul Kroll, "Poetry of the T'ang dynasty," in Victor Mair, The Columbia History of Chinese Literature (New York: Columbia University Press, 2001), 274-313.

by more than twenty-two hundred poets

Category:Chinese poetry

Category:Chinese literature

Songs
translations?

Marcel Granet, Festivals and Songs of Ancient China (Fêtes et chansons anciennes de la Chine; Paris, 1929; New York: E.P. Dutton, 1932 Translated by E. D. Edwards.)

Ming Dong Gu, Chinese Theories of Reading and Writing: A Route to Hermeneutics and Open Poetics (Albany: State University of New York Press, 2005)

Chinese and Western scholars started the 20th century search for what they saw as the "original intentions" and origins of these ancient poems. In the West, Marcel Granet became convinced that traditional scholars in China misunderstood the read them not as "they were not merely scholars; there is more of the official than the lover of literature... they put the poems at the service of political ethics and were unable to admit their popular origin. Granet determined to see the poems as folk songs, leaving behind the political allegory.[185] The New Culture scholar Gu Jiegang accused traditional scholars of "making a mess" of interpretation in blindly following the Ma--Zheng line. Like Granet, he believed that only a knowledge of the facts could find the true meaning of these ancient texts.

Granet

Tang poetry
Chinese poetry Tang dynasty, 618-907 History and criticism
 * Stephen Owen. The Poetry of the Early T'ang. (New Haven: Yale University Press, 1977).   ISBN 0300021038.
 * Stephen Owen. The Great Age of Chinese Poetry: The High T'ang. (New Haven Conn.: Yale University Press, 1981).   ISBN 0300023677.
 * Stephen Owen. The Late Tang: Chinese Poetry of the Mid-Ninth Century (827-860). (Cambridge, Mass.: Harvard University Asia Center: Distributed by Harvard University Press, Harvard East Asian Monographs, 2006).   ISBN 0674021371.


 * Victor H. Mair. ed., The Columbia History of Chinese Literature. (New York: Columbia University Press,  2001).   ISBN 0231109849.

Li Bai
Along with Du Fu, he rebelled against the flowery and highly rhetorical styles of the Han and the following centuries, such as. He is praised for his mastery of the Yuefu, written in the style of folksongs, and his lyric poetry written in Regulated verse, whether the Gushi or Jintishi (new style verse). jueju (絕句), or quatrain and lüshi (律詩), a lyric of eight lines.

The "genius" of Li Bai, says one recent authority, "lies at once in his total command of the literary tradition before him and his ingenuity in bending (without breaking) it to discover a uniquely personal idiom...." He is the most musical, most versatile, and most engaging of Chinese poets, a Mozart of words....”

Paula M. Varsano. Tracking the Banished Immortal: The Poetry of Li Bo and Its Critical Reception. (Honolulu: University of Hawai'i Press, 2003). ISBN 082482573X (alk. paper).

Reputation in China
The changing and conflicting views of Li in China over the centuries reflect the elusive depth of his poetry and show the key questions and pleasurable challenges in interpreting them. and suggest that we should use them to deepen our appreciation of Li's heart and craft without settling on any one interpretation. As one recent scholar put it, "Li Bo defies analysis."

Li's contemporary, He Zhizhang was the first to call him "Banished Immortal" (zhexian), and Li was often described as divine, immortal, or somehow not merely human, a theme which Du Fu established in his poems honoring Li.

Du Fu and Li began to be paired during their own lifetimes, each being used to define the other by contrast. As the critic Paula Varsano puts it, "Li Bo was cast as the foil for Du Fu and Du Fu the foil for Li Bo, and the style of the one was understood in terms of the other." The early commentators laid out the questions and terms for later debate: Li had pattern or form (wen), while Du Fu had substance (zhi); Li had genius (cai) and Du knowledge (shi); Li had stylistic character, Du had innovation; Li combined individual talent with learned wisdom. Critics frequently mentioned Qu Yuan as Li's spiritual ancestor, and his Li Sao as a precedent for Li's romantic imagery. Li was cast as the spontaneous romantic figure, Du Fu the strict intellectual craftsman and dour moralist.

In the Song dynasty Li and Du emerged as canonical poets both because of their intrinsic interest and because of technological and social change. The new gentry class searched for a formal culture to bind them together and show their status. As printed books replaced hand-copied manuscripts, old texts had to be selected and edited for publication. The technology of Woodblock printing made it easy to insert commentary and exegesis. These Neo-Confucian readers had a nearly unanimous preference for Du Fu's moral conscience, but they still saw the two as a pair. Wang Anshi, the 12th century reformer who emphasized the social and moral functions of literature, prepared an anthology of poems by Du Fu, Han Yu, Ouyang Xiu, and Li Bai, placing Li in last place. Another Song dynasty scholar complained that "of every ten verses of [Li Bai's] poetry, nine merely speak of women and wine." Yet the most influential Neo-Confucian scholar Zhu Xi (1130-1200) praised Li for his knowledge of the classics and his integration and continuation of their forms and values: "That is why he is good." Zhu held him up as a model for young poets to emulate: "first read Li and Du, much as scholars master the fundamental classics." Yet another Song critic saw Du Fu as superior: Li's poems "were nothing more than the effusions of a knight-errant crazy drunk in a landscape of flowers and moonlight. The fate of the people and the country did not engage his mind or heart."

Commentators in the Ming and Qing dynaties,

Li's poems on drinking gave him a reputation for tipsy spontaneity. He was depicted in story and art as falling from his boat into the river and drowning when he tried to grasp the moon he saw reflected in the water.

==

Li Bai's poetry was introduced to Europe by Jean Joseph Marie Amiot, a Jesuit missionary in Beijing, in his Portraits des Célèbres Chinois, published in the series ''Mémoires concernant l'histoire, les sciences, les arts, les mœurs, les usages, &c. des Chinois, par les missionnaires de Pekin.  (1776–1797). Further translations into French were published by Marquis d'Hervey de Saint-Denys in his 1862 Poésies de l'Époque des Thang''.

Joseph Edkins read a paper, "On Li Tai-po", to the Peking Oriental Society in 1888, which was subsequently published in that society's journal. The early sinologist Herbert Allen Giles included translations of Li Bai in his 1898 publication Chinese Poetry in English Verse, and again in his History of Chinese Literature (1901). The third early translator into English was L. Cranmer-Byng (1872–1945). His Lute of Jade: Being Selections from the Classical Poets of China (1909) and A Feast of Lanterns (1916) both featured translations.

Renditions of Li Bai's poetry into modernist English poetry were influential through Ezra Pound in Cathay (1915) and Amy Lowell in Fir-Flower Tablets (1921). Neither worked directly from the Chinese: Pound relied on more or less literal, word for word, though not terribly accurate, translations of Ernest Fenollosa and what Pound called the "decipherings" of professors Mori and Ariga; Lowell on those of Florence Ayscough. Witter Bynner with the help of Kiang Kang-hu included several of Li's poems in The Jade Mountain (1939). Although Li was not his preferred poet, Arthur Waley translated a few of his poems into English for the Asiatic Review, and included them in his More Translations from the Chinese. Shigeyoshi Obata, in his 1922 The Works of Li Po, made what he claimed to be "the first attempt ever made to deal with any single Chinese poet exclusively in one book for the purpose of introducing him to the English-speaking world. An extensive selection of Li's poems, translated by a variety of translators, is included in John Minford and Joseph S. M. Lau, Classical Chinese Literature

Ch 20 Du Fu (712-77): The Sage of Poetry" pp. 765-816

http://books.google.com/books?id=8PMehCCKZ7QC&lpg=PP1&pg=PP1#v=onepage&q=scholarship%20arriving%20at%20non-scholarship&f=false

Ch 23 Bo Juyi (772-846): Madly Singing in the Mountains 871-899

=Biogs=

/Pearl S. Buck
In writing for her American audiences, Buck took up controversial topics. In 1933, she published an article asking " ?" and the answer was only a qualified "yes." She did not hold that Christianity had no place in China, only that Chinese themselves should propagate it, not foreign missionaries. In the following controversy, she resigned her missionary post and salary. She frequently criticized Western imperialism in Asia, and after Japan's invasion of China in 1937, passionately advocated American support for China.

The film's budget was $2.8 million, a small fortune at the time, and took three years to make. A five-hundred-acre farm in Chatsworth, California, was transformed into a replica of Chinese farmland for this film.

The movie script was more sympathetic to China than the novel. Wang Lung’s son was now a representative of modern China who goes to university and leads the villagers. The family is a wholesome affectionate unit, even the uncle who in the novel exploits Wang Lung, and the sexual aspect of Lotus is played down. The Hays office, which supervised each Hollywood script, demanded more than twenty rewrites to eliminate what it found offensive. Before Herbert Stothart and Edward Ward were engaged to provide the music, negotiations took place with Austrian composer Arnold Schoenberg, who is known to have made some musical sketches for the score before the plan fell through.

Pearl Buck intended the film to be cast with all Chinese or Chinese-American actors. Irving Thalberg also envisioned casting only Chinese actors, but had to concede that American audiences were not ready for such a film. Though Anna May Wong had been suggested for the role of O-Lan, the Hays Code anti-miscegenation rules required Paul Muni's character's wife to be played by a white actress. MGM offered Wong the role of Lotus, but she refused, stating, "You're asking me - with Chinese blood - to do the only unsympathetic role in the picture featuring an all-American cast portraying Chinese characters." Many of the characters were played by Western actors made to look Asian with aid of make-up techniques developed by Jack Dawn and used for the first time in this film. However, some of the supporting cast did include Chinese American actors.

When MGM inquired into the possibility of making the film in China, the Chinese government was divided on how to respond, but diplomats approved MGM’s request to visit China for background filming. The initial hostility derived from resentment of the novel, which critics charged focused only on the perceived backwardness of the country. Some government officials hoped to have control which would be gone if the film work was done outside China. Generalissimo Chiang Kai-shek himself intervened, perhaps at the behest of his wife, Mme. Chiang, whose American education made her an advocate for cooperation. Permission was granted on condition that view of China be favorable, that Chinese government would supervise, approval of shots done in China, and the entire cast be Chinese. The government in Nanjing did not foresee the sympathy the film would create and when MGM decided to shoot on location in China officials took extraordinary steps to control the production, forcing the studio to hire a Nationalist general to advise them on authentic settings and costumes (most of this footage was mysteriously lost when it was shipped home and had to be re-shot in California). There were reports that MGM distributed a different version of the film in China

Thalberg died before the movie was completed. The film credits stated that this was his "last great achievement".

Napoleon Sleeping Dragon
Napoleon is often quoted as saying "Beware the dragon, for when she wakes she will shake the world," or XXX YYY ZZZ. The meaning of the quote reflects a general view which was common until recently that Chinese civilization had reached an early height but had stagnated, that is, slept, or was "immobile" until the coming of the West awakened her and stirred her to action. "Sleep" became a metaphor to describe a political situation. The American philosopher Ralph Waldo Emerson, for instance, referred to the "dormitories of the East," using "dormitory" in the sense of a place for sleepers.

No source had been offered for the quote. Although it is logically impossible to prove a negative, scholars assume that the quote is apocryphal. However, for many years it was taken as reliable and used many times for the truth which may be in it despite its lack of

Among the books which use it in one form or another are Jack Belden's China Shakes the World, Kristof/ Wu Dunn, China Wakes, xxx's The Dragon Wakes,

Napoleon: “Behold the Chinese empire. Let it sleep, for when this dragon wakes, she will shake the world.” Any number of books use the line, ranging from Jack Belden’s China Shakes the World to Nicholas Kristoff and Cheryl WuDunn’s China Wakes, which uses the Napoleon quote on the cover.

An inquiry on the scholarly H-ASIA network in 1997 produced no sources http://h-net.msu.edu/cgi-bin/logbrowse.pl?trx=vx&list=h-asia&month=9702&week=b&msg=bXq/26VtO4tL4QGkqOnJ5Q&user=&pw=

http://wanderingchina.blogspot.com/2008/08/napoleon-and-his-view-on-china.html

When in St Helene, Napoleon did have a few occasions to talk to English captains and envoys returning from the Far East, but the available memoirs and biographies (e.g. “The life of Napoleon, emperor of the French”, by Walter Scott http://books.google.com/books?id=GgAwAAAAMAAJ&vq=china&dq=napoleon+chine ) don’t seem to mention him saying anything particularly interesting about China. He was quite interested to hear about the Ryukyu (Loo-Choo) Islands, and was particularly impressed by the pacific character of that insular state ( “Narrative of a voyage to Java, China, and the great Loo-Choo Island…”, by Basil Hall, http://books.google.com/books?id=8P9JAQAAIAAJ, pp. 79-80 )

Eric Hayot,Haun Saussy,Steven G. Yao, et al., Sinographies Writing China (Minneapolis: University of Minnesota Press, 2008): http://books.google.com/books?id=CuB8gQY3XokC&pg=PA32&lpg=PA32&dq=Napoleon+China+dragon+wakes&source=bl&ots=aZOoNBw4GZ&sig=jVsdCJObK76rQT9ehEv4oHz-8Go&hl=en&sa=X&ei=RpP0T4vWMMmYrAHMl8HJAw&ved=0CEMQ6AEwBjgy#v=onepage&q=Napoleon%20China%20dragon%20wakes&f=false

Ming dynasty

Chinese novels

Practices
Over the centuries, as new food sources and techniques were invented, the Chinese cuisine as we know it gradually evolved. Fermentation technology developed in early times, first for grains to produce what we would call beers, and by the Han Dynasty for soy beans to produce soy sauce and beancurd. Chopsticks, which are made from all sorts of materials and which are one of the hallmarks of the Chinese, were used as serving utensils as far back as the Zhou Dynasty and by the Han were in common use for eating among city dwellers and eventually replaced eating with the fingers. The basic cooking processes were roasting and steaming to produce roasts and stews, as well as a grain porridge. Under the influence of Buddhism, many became vegetarians and looked for new plants and spices. The "Silk road" through Central Asia linked the Iranian plateau with western China; along this trade route passed exotic foodstuffs that greatly enlarged the potential for Chinese cuisines, only some of which preserve their foreign origin in the ideogram for "foreign" that remains in their name: "it would surprise many Chinese cooks to know that some of their basic ingredients were originally foreign imports," Frances Wood observes. Among the additions were sesame, peas, onions, coriander from Bactria, and cucumber were all introduced into China from Central Asia during the Han dynasty". Stir-fried dishes became popular during the Tang Dynasty when the wok was introduced over the Silk Road from India. The stir-fry method of cooking became common only after that time.

By the Song dynasty the growth of cities and a national economy led to the invention of the restaurant and the emergence of gourmets who enjoyed food and eating as an aesthetic experience. The Mongol period saw Han Chinese move away from dairy products but adopt new forms of bread, while Arab traders may well have transmitted Chinese forms of noodles or pasta to Europe. The late imperial period saw the opening of sea routes which brought New World products such as corn and sweet potatoes which became inexpensive nutrition for the common people but not a prestigious form of cuisine. The nineteenth and twentieth centuries saw innovations in style as Chinese became more aware of the cuisines in other parts of the country. New food products, while including M.S.G., however, were not so important as new ways of preparing them.

Nanjing
The [/[Nanjing]] decade (Postal Service: Nanking decade, )

refers to the period in the history of the Republic of China when the capital of the Nationalist Government under the leadership of Chiang Kai-shek was in Nanking. The period began when the armies of the Northern Expedition took the city in March of 1927 and the formal establishment of the government on October 10, 1928, then lasted until the city fell to the Japanese in December of 1937 at the start of the Second Sino-Japanese War.

The city had symbolic and strategic importance for a New China rooted in Chinese tradition. Nanjing was in the heart of the Yangzi valley, the prosperous center of the new economy and cosmopolitan society. But as the capital of the Ming Dynasty, the city represented a return to Chinese rather than Manchu rule and had been the seat of Sun Yat-sen's provisional government of 1912. Sun's body was brought to the newly constructed grand mausoleum as symbol of the continuity and legitimacy.

These years were more stable than the preceding warlord era and saw substantial progress toward unity and modern administration but faced many frustrations. The new government worked to abolish the Unequal Treaties and regain China’s international prestige, but faced Japanese expansionism and a war which destroyed much of what had been built. Many regional powers challenged the central government, most prominently the Chinese Communist Party led by Mao Zedong, and the government came under hot criticism after the Japanese aggression in September of 1931. Chiang Kai-shek's authoritarian leadership was based on the monopoly of power of the Nationalist Party, but nationalism energized the emergence of a lively civil society. New social and cultural institutions ranged from schools and universities to professions, publishing houses, and communications media with global cosmopolitan ties. While the economy also was disrupted by political turmoil, there was solid growth and construction of infrastructure. The government was reorganized from the bureaucracy of the imperial period to lay the foundations of a modern centralized state and a planned economy, many of whose plans and structures were taken up after the establishment of the People's Republic of China in 1949 and the move of the Nationalist government to Taiwan.

=Phography in China= /Yau Leung (邱良) a gifted photographer from Hong Kong, he photographed both ordinary people and celebrities such as movie stars of 1960s, though he is known even in the Enlish speaking world, he was overlooked by many locals. He was mentioned by Time Magazine in 2007 and here is the article. One can see some his photos here and here.

Another one is Liu Heung Shing (劉香成) also from Hong Kong who photographed the rapidly changing China during 1980s. One of his most iconic photo shows a man holding a bottle of Coca-Cola right in front of the Forbidden City. He is also a Pulitzer Prize winner.

Chung Man Lurk (鐘文略) is famous for his old Hong Kong photos. Arthur Tsang Hin Wah (曾顯華) of took several shots of /Tank Man and I think he should be included.

For Taiwan photographers, Juan I Jong (阮義忠) is famous not only because he recorded the rapidly changing Taiwan society, he collected and translated lots of English materials into Chinese language in 1980s. Though not the first to do so, but it is Juan who introduce masters of photography, such as /Paul Strand and /Alexander Rodchenko, making them known to the Chinese speaking world. His books cover photographers either already very famous or less well-known at the time, inspiring generations of Chinese-speaking photographers.

Done For China. Lang Jing Shan (郎靜山) should be included.

=History=

=Bib=










 * A set of online bibliographies on a range of topics in Chinese history, current affairs, politics, culture.





Xia Shang Zhou
"horizontal view" of Xia, Shang, and Zhou, that is, the sequential view is no longer convincing. The three "dynasties" were among the many states which were scattered through the Yellow River Valley during the two millenia leading up to the Qin unification in 221 BC. But Erlitou culture remains now found scattered throughout Southern Shanxi and northwestern Henan, dated 1900-1350 BC "was there a Xia dynasty? Present evidence suggests that there indeed was a Xia dynasty." K.C. Chang, "China on the Eve of the Historical Period," in Michael Lowe, ed., The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC pp. 71-73

The Horse in Chinese History
[/[Horses in East Asian warfare#China]]

/Horse in Chinese mythology


 * /Bole (mythology): also known as Bo Le, a legendary horse fancier and charioteer (Hawkes, 322)
 * Horse burial in Chinese culture: archeological information
 * /Kanthaka, legendary Buddhist white horse
 * /Tale of King Mu, Son of Heaven: whose 8 (Schafer, 59-60) mighty chariot horses enabled his trip to the West to visit the [/[Xi Wangmu|Queen Mother (Wangmu)]]
 * /War of the Heavenly Horses: in which history intersects with the legendary Central Asian horses
 * /When a white horse is not a horse: a question in Chinese philosophy
 * /White Horse Temple: thought to be the oldest Buddhist temple in China
 * /Zaofu: another legendary person who worked with horses
 * /Zhang Qian: a real life explorer, on a tianma mission


 * Horses in Chinese art


 * Horses in Chinese poetry and fiction

Category:Horse breeds originating in China

Sinic World Congrats on exciting and useful article + suggestions
Friends: there has been a lot of activity on this article, as you well know, so I thought I would offer my congratulations on a terrific start on an important topic, whatever you decide to call it. The Section "Cultural commonalities" shows an excellent selection of topics.

I do suggest, however, that the article will be much stronger and carry more weight if you:
 * Find more Reliable Sources#Some types of sources. The impression I get is that the references came from taking the first thing that turned up on a Google search. Wang Hui is a great man, but citing one passage in a random article is not good. Sun Lung-kee is a wonderful historian, but by no means the authority to cite on Arnold Toynbee.


 * Sometimes you just can't find good sources on the internet, or at least you can't tell from looking at Google searches which sources are better than others. If you are near a college or university library, it's much better to look there. Librarians are eager to help.


 * I've already suggested that you be careful in formatting your citations. Do not cite the editor of the volume, cite the author of the essay. I know it's a pain, but this article is important and you should do your work in a way that will last. For instance, who wrote the article in the book edited by Brook & Luong?
 * Also remember that the English Wikipedia prefers English language sources. When a Chinese source is better, it has to be cited in Chinese, not by a translation of the title into English. This is because the notes are not only to show where you got the material but to lead readers to works which they can read (another reason to give solid general sources).

2
The American historian Edwin O. Reischauer grouped China, Korea, and Japan together into a cultural sphere that he called the Sinic world. These countries are centralized states that share a Confucian ethical philosophy. Reischauer states that the culture originates in Northern China, and compares the relationship between Northern China and East Asia with that of Greco-Roman civilization and Western Europe. Like the usage of Latin in Western Europe, these countries were tried together through a common written language based on Chinese characters.

Joshua Fogel, "The Sinic World," in Ainslie Thomas Embree, Carol Gluck and Netlibrary Inc. Asia in Western and World History a Guide for Teaching. (Armonk, N.Y.: M.E. Sharpe, Columbia Project on Asia in the Core Curriculum, 1997). ISBN 0585027331. Access may be limited to NetLibrary affiliated libraries. 

Samuel P. Huntington says "all scholars recognize the existence of either a single distinct Chinese civilization dating back to at least 1500 B.C. and perhaps a thousand years earlier, or of two Chinese civilizations one succeeding the other in the early centuries of the Christian [sic] epoch." He comments that he originally used the term "Confucian," but "Sinic" is more accurate because it describes "the common culture of China and the Chinese communities in Southeast Asia and elsewhere outside of China as well as the related cultures of Vietnam and Korea." The Clash of Civilizations and the Remaking of World Order. (New York: Simon & Schuster, 1996; ISBN 0684811642), p. 45 Wang Hui, "'Modernity and 'Asia' in the Study of Chinese History," in

Edwin O. Reischauer, "The Sinic World in Perspective," Foreign Affairs 52.2 (January 1974):  341-348. JSTOR

Nishijima Sadao
Japanese historian Nishijima Sadao (1919- 1998) conceived a Chinese or East Asian cultural sphere largely isolated from other cultures. According to Sadao, this cultural sphere shared the philosophy of Confucianism, the religion of Buddhism, and similar political and social structures. His cultural sphere includes China, Japan, Korea, Vietnam, and areas between Mongolia and the Himalayas.

Chinese language/reform
he was reported to have proclaimed shortly before his death, "Hanzi bu mie, Zhongguo bi wang" (If Chinese characters do not fade away, China will perish!).


 * An Outsider's Chats about Written Language, a long essay by Lu Xun on the difficulties of Chinese characters From the Hawai'i Reader in Traditional Chinese Culture, edited by Victor H. Mair, Nancy S. Steinhardt, and Paul R. Goldin, © 2005 by the University of Hawai'i Press. Used with the permission of the University of Hawai'i Press. This translation is by Victor H. Mair.

[[Chinese language reform

[[Chinese character or Chinese characters cf Chinese martial arts

[[Romanization of Chinese

Names of China
I Names of Korea and Names of Japan both give the native writing system and romanization.

WP:LEADCLUTTER gives the article Ghengis Khan as an example of clutter, but the article now gives phonetic renderings of Mongol. Surely in an article on The Names of China we can find room for the names of China.

The second paragraph of the lede could use some attention.
 * In other parts of the world, many names of China exist, mainly transliterations of the dynasties "Qin" or "Jin" (e.g. China, Sino), and Han or Tang. There are also names for China based on a certain ethnic group other than Han, much like the Western rendering of all Arabs as "Saracens". Examples include "Cathay" based on the Khitan and "Tabgach" based on the Tuoba.

talk
Thanks for the full explanation and fascinating quotes. We are getting into more detail that what is needed for the short paragraphs in the Qing dynasty article, but this information is extremely useful for boiling down.

But as given, the information still doesn’t establish that the Qing government used “Zhongguo” and “Qing” interchangeably over the course of time covered in the article. The reference (Liu 2004: 126) says that “Zhongguo” was used on world maps. The map on that page uses “Zhongguo,” to be sure, but also “Xizang,” that is, Tibet (though not other Central Asian provinces). Liu has a discussion of “Zhongguo” pp. 77-81 which Joshua Fogel... well, that’s a question for another time.

Second, Atwood’s references do not explain what meaning “Zhongguo” had in the sources he cites, that is, was it “China proper” or “China as a whole.” The sentence on p. 26 summarizes nicely what I took to be the point of this evolution in language, that the Manchu Qing Empire brought together not only the territory but the ethnic groups which were the basis for the 20th century Chinese nation. The Esherick material in the Names of China article makes this point at mor length. Your summary of the late Qing situation is what I understand as well. But the Name section in this article should cover more than the 19th century rather than only using Zhongguo anachronistically.

So would it be OK to rework these two paragraphs:

There must be some honest misunderstanding to the statement in Name that "In the Chinese-language versions of its treaties and its maps of the world, the Qing government used "Qing" and "China" (中国, Zhōngguó) interchangeably."

First: this is contrary to what the article Sinitic names explains, namely that "Zhongguo" was not used as a name for the country as a whole until the late nineteenth century.

Second: I checked the source in the note for that statement, Naran Bilik, "Names Have Memories: History, Semantic Identity and Conflict in Mongolian and Chinese Language Use," Inner Asia 9.1 (2007):  23-39. The only reference I can find on the page given in the note, p. 34, to “Zhongguo” is n. 12: “The people of Zhou regarded themselves as descendants of Xia, and their state therefore belonged to to the ‘Central State.’ The very name of ‘Zhongguo’ (‘Central State’) also appeared in a stone inscriptions that chronologically belonged to the Zhou dynasty. (Chen 1989)” I did find on p. 24, however: “shaping what we now call ‘China’ or ‘Zhongguo’ (the Central State).”

Since all I had access to was the "snippet" view, I may have missed something. If so, it would be good to get a link and an exact quote.

Other sources confirm that "Zhonguo" was not common usage for the country as a whole.


 * Suisheng Zhao in A Nation-State by Construction : Dynamics of Modern Chinese Nationalism. (Stanford, Calif.: Stanford University Press, 2004; ISBN 0804748977) devotes a section: The Chinese Nation as a Concept of Recent History.” (Pp. 45-46 ) He says:
 * There was not even a serviceable Chinese word for the historical and ethical community of ‘China’ before the nineteenth century. The concept of the Chinese nation (Zhonghua minzu) was a relatively recent creation of seasoned Chinese intellectuals. The old Chinese term Zhongguo (Central Kingdom) in Classical Chinese literature was never used to express the concept of the Chinese nation or Chinese civilization.” p. 45


 * He goes on with a discussion of late Qing terminology.


 * Margaret Sleeboom-Faulkner. Academic Nations in China and Japan : Framed in Concepts of Nature, Culture and the Universal. (London ; New York: RoutledgeCurzon, Nissan Institute/Routledgecurzon Japanese Studies Series, 2004).   ISBN 041531545X. which is too lengthy to quote here.

These are in addition to the sources in the Names of China article, and I could offer more.

 

The reference is to: Chen Liankai, Zhongguo, Huayi, Fanhuan, Zhongguo minzu, in Fei Xiatong et al Zhongguo minzu duo yuan yii geju (Plurality and and Unity in the Configuration of Chinese People (Beijing 1989)

http://books.google.com/books?ei=fSiwUbPIJaL0yQGXg4GYDA&id=07URAQAAMAAJ&dq=Naran+Bilik+Inner+Asia&q=Chen+Liankai#search_anchor

I wonder if this is not a misreading of “Qin” for “Qing.”

Qing Dynasty
Crossley Wobbling Pivot 8 Essay, Hunan Takes the Lead, pp. 126-127: Yuelu Academy McMahon

Talk:Qing_Dynasty/Archive_5

Talk:Qing_Dynasty/Archive_4

Sacred Edict emphasized hierarchical submission in social relations, generosity, obedience, thrift, and hard work, then a team of Chinese and Manchu scholars prepared a further version, written in a popular style for his less educated subjects.

Chinese and Manchu tutors

88, 89, 98,

Yongzheng three problems that challenge the government of China even today: governance and finance in the countryside; a confidential system of communication; and a strong central executive.

Yongzheng secret memorials

2do
in relatively good shape.
 * government
 * finish the move of military to Military of the Qing, leave summary behind
 * add an account of the emperorship and the general bureacracy
 * maybe consolidate Administrative divisions and Territorial administration? Or just move the list of provinces, and list of Viceroys?

Naquin and Rawski Richard Smith
 * Society


 * Economy


 * Arts and culture

(cur | prev) 19:48, 26 January 2012‎ TheLeopard (talk | contribs)‎. . (100,805 bytes) (+8)‎. . (These flags didn't exist in the 19th century during the time period in which the events happened.) (undo | thank) (cur | prev) 09:47, 3 May 2012‎ 158.64.10.132 (talk)‎. . (103,582 bytes) (0)‎. . (I have changed the sentence stating that the Qing dinasty was preceded by the Ming dynasty, because it was in fact preceded by the Shun dynasty, which effectively lasted about a year and separated the Ming and Qing dynasties) (undo)

William T. Rowe. China's Last Empire: The Great Qing. (Cambridge, MA: Belknap Press of Harvard University Press, History of Imperial China, 2009). ISBN 9780674036123 (alk. paper) 0674036123 (alk. paper). GOOGLE BOOK: http://books.google.com/books?id=KN7Awmzx2PAC&printsec=frontcover&dq=isbn:9780674036123&hl=en&sa=X&ei=DbrpUODkOsuHqQHQsoCwAQ&ved=0CDQQ6AEwAA#v=onepage&q=largest%20political%20entity&f=false.

Military of the Qing dynasty
E.H. Parker, "The conquest of the Empire, after the Manchus had securely seated themselves in Peking, had to be undertaken largely with Chinese troops, simply “ stiffened ” a little with a Manchu regiment here and there." Journal of the North-China Branch of the Royal Asiatic Society, NEW SERIES, VOL. XXX., p. 75

报告: I took a lookaround and got a better idea of what is needed. The section in Qing dynasty should be moved, leaving a shorter but still substantive section, to form the basis a useful base article for the Category:Military of the Qing Dynasty. The category has 26 pages, some of which are solid, others ramshackle.

This category is itself, of course, in the Category:Military history of China.

The parallel categories for other dynasties, which do not have articles titled "Military history of the -- dynasty":

Category:Military history of the Han Dynasty

Category:Military history of the Tang Dynasty

Category:Military history of the Ming Dynasty

old draft
The Qing Dynasty was the last imperial dynasty of China, ruling from 1644 to 1912 with a brief, abortive restoration in 1917. It was preceded by the Ming Dynasty and followed by the Republic of China.

The dynasty was founded by the Jurchen Aisin Gioro clan in Liaodong in what is now Northeastern China, (historically known as Manchuria). In the late 16th century, their leader,Nurhachi, originally a Ming vassal, began organizing the Jurchen clans, along with some local Han Chinese and Koreans, into military and control units called "Banners" and in 1616 declared the Jin (Gold) Dynasty with himself as Khan. In 1636, Nurhachi's son Hong Taiji declared the Qing ("Clear") dynasty. In 1644, when a peasant revolt led by Li Zicheng sacked and occupied Beijing, the Ming general Wu Sangui opened the Shanhai Pass to Prince Dorgon, who led Manchu, Mongol, and Chinese banner armies into Beijing.

The Shunzhi Emperor (1644-1661), the Kangxi Emperor (1661-1723), the Yongzheng Emperor (1723-1735), and the Qianlong Emperor (1736-1793) constructed a multi-ethnic empire, of which the former Ming realm, sometimes called "China proper," was the center and most productive part. The Banner armies completed their conquest and pacification of the former Ming realm around 1683. The following Manchu conquests of Central Asia more than doubled the territory. The Manchus also adopted and regularized the tributary system for relations with Korea, Vietnam, the Nepal, and the Ryukyu islands.

The early Manchu rulers established two foundations of legitimacy which explain the stability of their dynasty. The first was the bureaucratic institutions and the neo-Confucian culture which they adopted from earlier dynasties. The second was the Central Asian aspect of their Manchu identity which allowed them to appeal to Mongol, Tibetan, Uighur constituents. The Qing emperors were simultaneously Manchu khan, emperor of the Han Chinese, and Buddhist sage ruler, patron of Tibetan Buddhism, for the newly conquered areas of Central Asia.

Peace led to unprecedented economic growth and cultural flowering, especially in the urbanized Lower Yangzi Valley. Manchu rulers and Han Chinese scholar-official elites gradually came to terms with each other. The Manchu conquerors required Han males to wear their hair in the queue hairstyle upon penalty of death, and the custom soon became universally accepted. The attempt to abolish the Chinese custom of footbinding among women failed, however. The examination system offered a path for ethnic Han to become scholar-officialsand emperors personally sponsored the Kangxi dictionary and the Siku quanshu, an encyclopedic collection of classical texts, and issued Sacred Edicts effectively extolling Confucian values. But they also instituted large scale repression and censorship. Culture flowered in sometimes contradictory directions. Vernacular fiction reached a pinnacle in the Dream of the Red Chamber; scholars developed critical "Evidential Studies", a textually based Confucian scholarship which condemned idealistic Ming Confucianism as lax; and painters such as Bada Shanren experimented with unorthodox styles.

Toward the end of the 18th century, portents of future decay appeared. Population rose but the emperor fixed taxes and government revenues at a low rate, virtually guaranteeing eventual fiscal crisis. Corruption (exemplified by Qianlong emperor's high minister Heshen), a series of rebellions, natural disasters, and wars gravely weakened the dynasty. But the ruling mindset remained the same at just the time when the Industrial Revolution gave new military and technological powers to an increasingly imperialistic Europe. Following the Opium War, European powers imposed treaties which required free trade, extraterritoriality and treaty ports under foreign control. The Taiping Rebellion (1849-1860) and Muslim uprisings in Central Asia led to the deaths of some 20 million people.

In spite of these problems, in the Tongzhi Restoration of the 1860s, Han Chinese elites rallied to the defense of the Confucian order and to their Manchu rulers. The Self-Strengthening Movement – largely confined to defense manufacturing and shared government-merchant enterprises – proved initially effective under the leadership of Zeng Guofan and Li Hongzhang. After a partial success in the [Sino-French War]] of 1885 in Vietnam, these gains were destroyed in the First Sino-Japanese War of 1895 in which influence over Korea and possession of Taiwan were lost. The ambitious Hundred Days Reform of 1898 was turned back by the Empress Dowager Cixi, a ruthless and capable leader, who stepped in to re-establish order and avoid foreign intervention. Russian and Japanese expansion into Manchuria and Korea, and the German seizure of Qingdao triggered a "scramble for concessions" that threatened to divide China into islands of foreign control tied together by foreign-owned railroads. The violently anti-foreign Yihetuan (so-called "Boxers") of 1900 attacked Chinese Christians and foreign missionaries. When, in response, the Eight-Nation Alliance invaded China, the Empress Dowager declared war, leading to defeat, devastation, and the punitive Boxer Indemnities.

The Empress Dowager then initiated unprecedented fiscal and administrative restructuring, including a New Army, a new legal code, abolition of the examination system, and provincial elections, the first in Chinese history. Intellectual, social, and economic reforms were well under way as Sun Yat-sen and other revolutionaries competed with reformers such as Liang Qichao and monarchists such as Kang Youwei transform the Qing empire into a modern nation. After the death of the Empress Dowager and the Emperor within a few days of each other in 1908, the hardline Manchu court alienated reformers and local elites alike. On October 10, 1911 the Wuchang Uprising led to the disintegration of central power, the 1911 Revolution. The infant emperor Puyi abdicated on February 12, 1912.

The impact and legacy of the Qing dynasty was profound. Although early Chinese nationalists attacked the Manchus for not resisting imperialism and Westerners derided their empire as stagnant and immobile, the Manchus ruled for nearly three centuries and assembled the territorial base for the modern Chinese nation. Their empire also for the first time incorporated the races which make up today's China. When compared to other early modern empires such as the Mughal, Ottoman, Russian, or British, the Manchu empire is the only one whose territorial outline is still basically visible on a present day map.

something under 1,000 words (counting footnotes, links)

test 3

 * John Hykes, Translations of the Scriptures Into the Languages of China + Gutzlaff
 * History of the American Bible Society: From Its Organization Down to the ...By William Peter Strickland + Schereschewsky = O
 * Asia in the Making of Christianity: Conversion, Agency, and Indigeneity


 * I-Jin Loh, "Chinese Translations of the Bible," in
 * "Chinese Bible Versions" Theologica


 * /Wordless Book



Taiping Bible

In the late 1840s, Hong Xiuquan, a Hakka Chinese who had converted to Christianity, started the Taiping Rebellion which came close to replacing the Qing dynasty with a Christian Kingdom of Heavenly Peace (Taiping Tianguo). Hong had trained in the Chinese classics but failed the examinations to gain government office. Hong had read parts of the Bible in a tract by Gutzlaff's assistant, Liang Afa, but these selections did not give any basis for iconoclasm or rebellion against the Manchu government. Hong then studied the Old and New Testament “long and carefully” under the tutelage of an American Baptist missionary in Hong Kong in 1847. When he returned home, he used Gutzlaff’s Bible as the basis of his "Authorized Taiping Version of the Bible” which was the religious foundation of his movement. [72-74] Some of his revisions and additions were minor, such as correcting wrongly printed characters and clarifying or improving the style. Hong altered other passages to fit his own theological and moral teachings and enhance the moral authority of the scriptures. In the Taiping Bible, for instance, at Genesis 27:25 God’s favored people did not drink wine. Fathers-in-law did not, as in ancient Jewish law, have sexual relations with their daughters-in-law in order to continue the family line, as in Genesis 38:16-26

The Taiping Bible, argues historian Thomas Reilly, had a political as well as religious impact. The Gutzlaff Bible, especially the Old Testament, showed a deity who punished nations that did evil and rewarded those that did good. This deity paid close attention to cultural practices as well, including music, food, and marriage customs. The doctrines in the Taiping Bible were accepted by the poor and powerless members of mid-century China because they saw them as a restoration of the authentic Chinese religion of classical antiquity, a religion which the emperors and the imperial system had destroyed.


 * RedPen -- apologies, but could you state your position in a straightforward way, without [WP:SHOUTING? I genuinely do not follow your meaning.
 * On the WP:ATD page I find that the first alternative to deletion is Editing and Discussion, then Tagging, then Merging. Next is Redirection: "Sometimes an unsuitable article may have a title that would make a useful redirect," but "if the change is disputed, an attempt should be made on the Talk Page to reach a consensus before restoring the redirect."  Thus 1) This is not an "unsuitable article," 2) Other actions come first.


 * Friends--

There are some possible misunderstanding. First, blanking the page to make a redirect to Bible translations into Chinese, with no explanation, may have been on the misunderstanding that there was a list of translations on that page, rather than at List of Bible translations. Second, if there is a feeling that the article is not WP:NOTABLE, it should be discussed, as there are points on either side. In any case, is still good practice look for Alternatives to Deletion, as per WP:ATD.

So to meet the legitimate concerns all around, let me propose that this article be merged into a new section of List of Chinese Bible translations and that a further source or sources be added.

If this meets general approval, I will go ahead and make this merge in one week.

Cheers, ch (talk) 03:29, 6 January 2014 (UTC)

Pt II James Thomas, and Pt I Alexander Wylie, "The Bible in China: A Record of Various Translations of the Holy Scriptures," in Arnold Foster, Christian Progress in China: Gleanings from the Writings and Speeches of Many Workers (London: Religious Tract Society, 1889), 29-46. Google Books

This is a useful discussion, for I am learning more and more about this area of Wikipedia policy. Thank you for taking the time to explain!

Yet I continue to be puzzled, as the reasons you give may have applied to the original list but do not describe the external links which were removed. You quite helpfully quote the guideline, "The burden of providing this justification is on the person who wants to include an external link," but when I supply a justification," it doesn't seem to help. I have now added three external links, but my comments apply to the four from December, one of which seemed useful to me but not worth arguing for.


 * four copies of links to translations are NOT unique resources


 * These links were not "copies," they were different links, and they were not all links to translations. One is a link to another wiki's article (which is better than this one in some respects).


 * "...it is not Wikipedia's purpose to include a lengthy or comprehensive list of external links related to each topic. No page should be linked from a Wikipedia article unless its inclusion is justifiable according to this guideline and common sense."


 * Four links is neither "lengthy" nor "comprehensive."
 * It is WP:Common Sense to add links on translations of the Bible into Chinese to an article on translations of the Bible into Chinese.


 * there are a gazzillion bible translations on the web. you need to provide a justification AND gain consensus for each link as to why we should be linking there.
 * Hmm. I assume that this was written in haste, not to mean that one has to justify "each" of a gazzillion links.
 * If there are so many bible translations out there, I would be happy if you found and added ones which are better than the ones I suggested.


 * WP:CONSENSUS
 * In discussions of proposals to add, modify or remove material in articles, a lack of consensus commonly results in retaining the version of the article as it was prior to the proposal or bold edit.

For comparisons, see these External links sections:
 * Bible translations into Japanese
 * Bible translations into Vietnamese
 * Bible translations into Thai
 * Water Margin
 * War and Peace
 * The Tale of Genji
 * Hamlet


 * With these considerations, I have restored these links and give these justifications:


 * "Chinese Bible Versions"Theologica Encyclopedia of Christianity A well developed article with more information on some topics than this Wikipedia article.
 * Chinese/English Bible Online. Provides search tool and text useful for comparing translations.
 * Chinese/English/Pinyin Bible Online Displays parallel versions in two languages.


 * Chinese Catholic Bible Wiki

Cixi
Pamela Crossley reviewed Chang Jung's book in the April 9, 2014 London Review of Books. She points out a list of omissions and misinterpretations and concludes that Chang's "claims regarding Cixi's importance seem to be minted from her own musings, and have little to do with what we know was actually going on in China." The review is posted (free) at.

In the Hornets’ Nest Pamela Crossley London Review of Book April 14, 2014 free copy at

"not merely repeat what are now truisms in the representation of Cixi – that she has been obscured by misogyny and orientalist stereotyping, as well as the anti-Manchu sentiment running through Chinese nationalist narratives – but also claims to have discovered something new."

Cixi Who Must Be Obeyed Oct 30, 2013 4:45 am - by Katie Baker http://www.thedailybeast.com/witw/articles/2013/10/30/empress-dowager-cixi-the-woman-who-made-china-modern.html
 * cut

Kwong appears to ignore the fact that the emperor "was gullible, possibly impotent, and at odds with Cixi for much of his rule. His decision to go to war with Japan bankrupted the country, exposing it as a 'paper tiger' to Western powers that proceeded to carve off parts of its territory. He also fell under the spell of a charlatan named Wild Fox Kang, who claimed to be a reincarnation of Confucius and dreamed of being emperor himself one day. Kang spearheaded an assassination plot against Cixi in 1898—one that was covered up for a century until historians pieced it together in the 1980s from the testimony of a would-be assassin in Japanese archives—and after fleeing to exile in Tokyo, he continued to bankroll mercenaries, rebels, pirates and other lowlifes to try their hand at taking out Cixi."

Jung Chang. Empress Dowager Cixi: The Concubine Who Launched Modern China. (NY: Knopf, 2013). ISBN 9780307271600 (hardcover) 9780307456700 (pbk.).

"Empress Dowager Cixi’s legacy was manifold and towering. Most importantly, she brought medieval China into the modern age…. Her changes were dramatic and yet gradual, seismic and yet astonishingly bloodless."

“Cixi’s reign was the most tolerant in Qing history; people were no longer killed for what they said or wrote.”


 * "Empress Dowager Cixi]," Reviewed by Jeffrey Wasserstrom \Financial Times November 22, 2013

Empress Dowager seeks to persuade readers of three things. Cixi’s life was extra­ordinary. Those who caricature her as a lascivious arch-conservative xenophobe distort the historical record. And Cixi should be seen, rather, as a wise moderniser. The book convinces on the first two points but not the third.

Cixi has certainly too often served as a gendered scapegoat for the Qing’s failures, including its slowness to reform outmoded institutions. Chang is not the first to contest this vision. Her claim that, late in life, Cixi backed a bold progressive agenda that included policies presaging ones Chiang Kai-shek would later champion, follows in the footsteps of arguments that leading Qing historians such as Paul Cohen began making more than two decades ago.

When Chang goes further – describing Cixi as a “revolutionary” with life-long progressive leanings, veering into the historical novelist’s terrain with claims about the ruler’s innermost thoughts – she moves on to shakier ground, overstating the significance of archival fragments and memoirs that support her interpretation, while dismissing those that contradict it. In the end, Chang’s most convincing arguments are her least novel, while her most novel assertions are least convincing.

In her acclaimed Cleopatra: A Life (2010), Stacey Schiff combines spirited storytelling with careful dissection of the varied ways a ruler’s tale has been told, and mixes judicious interpretations of pivotal events with admissions of areas where only speculation is possible. I would love to read a comparably satisfying popular biography of Cixi. Unfortunately, this isn’t it.


 * Orville Schell, 'Her Dynasty," New York Times October 25, 2013

In her absorbing new book, she laments that Cixi has for so long been “deemed either tyrannical and vicious, or hopelessly incompetent — or both.” Far from depicting her subject as a sinister conservative who obstructed reforms, Chang portrays Cixi as smart, patriotic and open-minded. In her view, the empress was a proto-feminist who, despite the narrow-minded, misogynistic male elite that made up the imperial bureaucracy, “brought medieval China into the modern age.” Chang concludes that Cixi was an “amazing stateswoman,” a “towering” figure to whom “the last hundred years have been most unfair.” While Chang’s admiration can approach hagiography, her extensive use of new Chinese sources makes a strong case for a reappraisal.

Headed "Is a vigorous defence of a ruthless ruler, and murderer, justified?" "This is a spirited, if partisan contribution.
 * Isabel Hilton "Review," The Guardian (October 25, 2013)


 * Jonathan Mirsky, "The Surprising Empress,' New York Review of Books

Over thirty years ago, in a well- documented study, not cited in Chang’s bibliography, “The Much Maligned Empress Dowager: A Revisionist Study of the Empress Dowager Tz’u-hsi (1835–1908),” Sue Fawn Chung wrote:


 * Traditional Chinese historians always have been prejudiced against feminine influence in court…. Since these men were opposed to the power and conservatism of the Empress Dowager, their prejudice is reflected in their writings about the court at that time.

As with Emperor Xianfeng, Chang is—understandably—interested in sex at the Qing court. She relates a curious love affair—unlikely to have been consummated—between Cixi and her favorite eunuch; this resulted in the execution of the man at the command of scandalized officials, an event found in other accounts but without any mention of a loving relationship. Elsewhere, Chang strongly suggests, in detail, that Cixi’s son, the emperor Tongzhi, was gay, without quite stating it was so. (In accordance with her penchant for sobriquets, Chang calls Tongzhi’s beautiful teenage Mongol wife Miss Alute.)

Chang has boundless admiration for Cixi: “In terms of groundbreaking achievements, political sincerity and personal courage Empress Dowager Cixi set a standard that has barely been matched.” Overall, she has persuaded me.

More serious is the matter of sources. Chang says in a note that there has been an outpouring of documents, decrees, diaries, and personal accounts since Mao’s death in 1976. (Yang Jisheng and Frank Dikötter have ably used these in studies of Mao’s own rule.) “The vast majority of the sources cited here,” she writes, “have never been seen or used outside the Chinese-speaking world.” Chang has drawn on the “colossal documentary pool” of twelve million documents in the First Historical Archives of China, which have to do with the reign of Cixi.

It would be useful in a future edition to say something about these documents and how they are organized, and to include the Chinese characters for their names in the bibliography. Students of China and even general readers would like to know why she has chosen this or that source. I liked this biography, but have been troubled as a reviewer because the sources are not easy to check.

A second problem rests on a mistake. The Manchus, Chang states, “regarded themselves as Chinese” and “did not speak their own original tongue, even though it was the official language of the dynasty.” On the contrary, the Manchus’ determination to remain ethnically separate, while becoming acquainted with Chinese language and customs, has been shown definitively by American scholars, notably Pamela Crossley’s A Translucent Mirror: History and Identity in Qing Imperial Ideology (1999) and Edward Rhoads’s Manchus and Han: Ethnic Relations and Political Power in Late Qing and Early Republican China 1861–1928 (2000). Chang cites neither book.*

But Jung Chang has written a pathbreaking and generally persuasive book. Many historians have traduced Cixi and even today some are reluctant to believe that she was a reformer. But the Empress Dowager’s reforms—to take just two, free speech and a free press—would scare the daylights out of the Communist Party of China.

Xin no more

 * Revolution of 1911 19,100,000


 * xh China 75,000

Tsinghua University
The Qinghua Yuan, or Qinghua Garden, As part of the Boxer settlement, the estate of Tsai-lan, grandson of Daoguang emperor, was appropriated for Tsinghua College, p. 491 n. 2

Zheng Guangying
Zheng Guangying

Cheng Kuang-ying Cheng Kuan-ying Google Search Zhang Guanying Google Search

http://www.chinaheritagequarterly.org/features.php?searchterm=026_davies.inc&issue=026
 * Gloria Davies, "Fragile Prosperity," China Heritage Quarterly 26 (June 2011): 鄭觀應 (1842-1922)

Words of Warning to a Prosperous Age (Shengshi weiyan 盛世危言, hereafter Words of Warning)

"successful Shanghai-based comprador who also held the official title of Circuit Intendant (daotai 道臺). Like many wealthy merchants of his day, Zheng's aspirations to officialdom were realized through the purchase of official titles. He bought his earlier titles but later ones (including that of daotai) were awarded in recognition of his contributions to disaster relief work and to various public causes. He was first promoted to expectant daotai in 1879 and later rose to higher positions within this rank. In 1893, he was described as holding an 'alternate fourth rank' in the imperial nine-rank hierarchy (or jiu pin 九品).[1] Even though Zheng's titles were only ever nominal (hence his alternate rank), they nonetheless enhanced his social stature. Within the statist Confucian social order despite their wealth merchants were traditionally disdained by the ruling elite for being profit-driven people of low moral caliber. Official recognition was thus vitally important to a merchant who had a clear passion for writing on contemporary issues, and for a man who saw himself as a visionary and reformer."

"The work itself makes clear that Zheng's reference to the 'prosperous age' (shengshi 盛世) was heavy in irony, or tinged with ironic hope; the empire was far from prosperous in the 1890s. China's defeat in the 1894 Sino-Japanese War and the signing of the humiliating Treaty of Shimonoseki (Maguan tiaoyue 馬關條約) that followed in 1895 alarmed the concerned public, rousing many to petition and protest against the Qing empire's treatment at the hands of the newly arisen imperialists to the East. Indeed, the prospect of a 'prosperous age' was diming rapidly. By late 1898, following the abortive Hundred Day Reform Movement (Wuxu bianfa 戊戌變法) that led to the Guangxu emperor being held virtually a prisoner to the end of his days, reform-minded writers spoke mostly of the looming dangers of 'China vanishing' (wang guo 亡國)."

"Zheng Guanying, however, did not envisage the Qing court as being his sole readership. He also actively publicized his views to a rapidly growing urban readership. The numerous editions of Words of Warning that he produced in the 1890s reflects something of his determination to shape public opinion."

http://books.google.com/books?id=T9X7HOoxoOEC&printsec=frontcover#v=onepage&q&f=false
 * Guo Wu, "Zheng Guanying Merchant Reformer of Late Qing China and His Influence on Economics, Politics, and Society,"

http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=498534.

Bxr split
http://www.awm.gov.au/atwar/boxer.asp

http://www.mca-marines.org/gazette/article/boxer-rebellion


 * Gaselee’s 85-mile march to Peking was punctuated by two sharp battles: at Pei Tsang on 5 August and at Yang Tsun on 6 August. However, the toughest adversary during the advance was unquestionably the environment. Contributing to the environmental onslaught were scorching hot temperatures and merciless duststorms, relieved only occasionally by driving rain and mud. A dirty river contaminated with decapitated bodies and serving as the primary water source compounded the relief column’s anguish. Just as the famous Chosin breakout in late 1950 arguably remains the Marines’ most memorable cold weather fight, the Peking relief column’s march in August 1900 China stands as an epic struggle of similar extremes, albeit at the opposite end of the thermal spectrum. In both cases the men offered exceptional performances under inhumane conditions and continuous enemy pressure. Although some of the exhausted, dehydrated men fell back and staggered into the nightly camps after dark, few American Marines dropped out of the march. - See more at: http://www.mca-marines.org/gazette/article/boxer-rebellion#sthash.l1jfJEtH.dpuf

Battle of Tientsin

Friends;

There has been much good work on this page, and there seems to be interest in adding more, in particular, about the Chinese Forces.

It is now time to split. There are no hard and fast rules, but here are the important points and guidelines concerning WP:Article size:


 * The article now has something like 17,000 words (approx. 13,000 words of “readable prose” or (in bytes) 136,6420. There are no hard and fast rules, but the guidelines in WP:SIZESPLIT suggest that articles of over 50 kilobytes (roughly 6,000 to 10,00 words) “may need to be divided,” and over 60 kilobytes “probably should be divided.”


 * For comparison, Boxer Rebellion is substantially longer than either Qing Dynasty (in bytes)103,432, or History of the Republic of China (in bytes) 79,606,  though less than American Civil War at (in bytes) 172,020.


 * To be consistent there should be subarticles to parallel the existing Siege of the International Legations and Seymour Expedition.


 * There is a need for a subarticle on Russian Invasion of Manchuria


 * The "Chinese Forces" section deserves more detail than is called for by the article. There are independent articles, Eight Nation Alliance and for the Category: Battles of the Boxer Rebellion, which includes 15 pages, such as Battle of Tientsin. The topic of this article is “Boxer Rebellion” (in my opinion it should be “Boxer Uprising,” but that’s another matter); the Chinese Forces section does not concern the Rebellion/ Uprising, but the forces opposing it.


 * The guideline section Level of desired details suggests “The parent article should have general summary information and the more detailed summaries of each subtopic should be in child articles and in articles on specific subjects,” forming what journalists call an inverted pyramid.

WP:DETAIL

My proposal is to:
 * Move the section Chinese Forces to create a new article Boxer Rebellion Forces, leaving a summary in the present Boxer Rebellion article.

In fiction
These catastrophic events were immediately portrayed in fiction both in China and in the west, and continue to engage readers, so much so that it would be impossible to list all examples without producing an index of works on China. However, as the historian Robert Bickers concludes, for westerners, the Boxers quickly became a symbol of China's xenophobic and irrational resistance, while for Chinese, the initial works portrayed the events from the point of view of Chinese caught up in events out of their control.

Liu E, Lao Can Yuji and sympathetically show the attempts of an honest official to carry out reforms. The later novel Moment In Peking (1939), by Lin Yutang, opens during the Boxer Rebellion, and provides a child's-eye view of the turmoil through the eyes of the protagonist.

On the other hand,G. A. Henty, With the Allies to Pekin, a Tale of the Relief of the Legations (New York: Scribners, 1903; London: Blackie, 1904) is juvenile fiction by a widely read author, depicting the Boxers as "a mob of ruffians." The Rebellion is mentioned in the Herge Tintin story "The Blue Lotus" by Tintin's Chinese friend Chang Chong-Chen when they first meet after Tintin saves the boy from drowning. It is a pivotal and poignant moment relating to the views Chinese and European people had of each other at the time. The boy asks Tintin why he saved him from drowning as, according to Chang's uncle who fought in the Rebellion, all white people were wicked.

Later western works use China as a setting for various purposes. The Diamond Age or, A Young Lady's Illustrated Primer (New York, 1996), by Neal Stephenson, includes a quasi-historical re-telling of the Boxer Rebellion as an integral component of the novel. The novel The Palace of Heavenly Pleasure (2003), by Adam Williams, describes the experiences of a small group of foreign missionaries, traders and railway engineers in a fictional town in northern China shortly before and during the Boxer Rebellion. The Peter Watt Novel The Stone Dragon (2007), tells the story of a Chinese-Australian importation magnate who travels to Peking to attempt to rescue his daughter, who has been taken captive by Boxer rebels.

Democracy
Democracy in China

Daniel Kelliher, "Keeping Democracy Safe from the Masses: Intellectuals and Elitism in the Chinese Protest Movement," Comparative Politics 25.4 (1993):  379-396.

Merle Goldman. Sowing the Seeds of Democracy in China : Political Reform in the Deng Xiaoping Era. (Cambridge, Mass.: Harvard University Press, 1994). ISBN 0674830075.

Gregor Benton and Alan Hunter. Wild Lily, Prairie Fire: China's Road to Democracy, Yan'an to Tian'anmen, 1942-1989. (Princeton, N.J.: Princeton University Press, 1995). ISBN 0691043590.

Roger B. Jeans. Democracy and Socialism in Republican China : The Politics of Zhang Junmai (Carsun Chang), 1906-1941. (Lanham, Md.: Rowman & Littlefield, 1997). ISBN 0847687066.

Daniel Bell. East Meets West: Human Rights and Democracy in East Asia. (Princeton, N.J.: Princeton University Press, 2000). ISBN 0691005079.

Richard Rorty, "Dewey, Democracy, and China," Dao 3.1 (2003/12/01 2003):  1-6. http://dx.doi.org/10.1007/BF02910337

E. S. K. Fung, "State Building, Capitalist Development, and Social Justice: Social Democracy in China's Modern Transformation, 1921-1949," Modern China 31.3 (2005/01/00/2005 2005)

Daniel Bell. Beyond Liberal Democracy: Political Thinking for an East Asian Context. (Princeton, N.J.: Princeton University Press, 2006). ISBN 0691123071.

Richard C. Kagan. Taiwan's Statesman : Lee Teng-Hui and Democracy in Asia. (Annapolis, Md.: Naval Institute Press, 2007). ISBN 9781591144274.

Orville Schell. Discos and Democracy: China in the Throes of Reform. (New York: Pantheon Books, 1988). ISBN 039456829X.

Bxrs

 * Add a subarticle Boxer Rebellion Chronology.
 * Add a subarticle Red Lanterns (Women Boxers) on the women’s Boxer unit.
 * Would anyone be willing to write the Russian Invasion of Manchuria article, the

Language

 * With tremendous respect for the work and knowledge you contribute to this and other pages, I don't see any references to Reliable Sources for saying Guanhua is "the usual name for the dialect group [Mandarin]." In fact, Norman says explicitly Guanhua is "virtually obsolete."


 * Here are a few more references where a search found no reference to guanhua:


 * Charles N. Li and Sandra A. Thompson. Mandarin Chinese: A Functional Reference Grammar. (Berkeley: University of California Press, 1981).   ISBN 0520042867. The word "Mandarin"... is an established linguistic term in the West... 1955 "national language" known as Putonghua Taiwan "guoyu": "Our term Mandarin is meant to include both putonghua and guoyu" p. 1


 * * Claudia Ross and Jing-Heng Sheng Ma. Modern Mandarin Chinese Grammar: A Practical Guide. (London; New York: Routledge, Routledge Modern Grammars, 2006).   ISBN 0415700094


 * Paul Kratchovil in Cambridge Encyclopedia of China (1991) p. 329 says Guoyu was backed by what he calls "right wing" groups, and the disruption of the Sino-Japanese War meant that it didn't catch on; putonghua then became the term except in Taiwan.


 * Perhaps most authoritative is Endymion Wilkinson's Chinese History: A Manual (2012), There is an extensive section on Guanhua in the pre-1911 period, followed by a discussion of how it was left behind first by guoyu, the putonghua. Then he says (p, 26) the "standard term" for the today's language is Xiandai Hanyu. BTW, he does not list the Linguistic Atlas of China, which WOrldCat lists as being in only six libraries, and only one of these in North America.


 * Of course the challenge is that guoyu is Taiwan usage, putonghua PRC, and Huayu Singapore. I suggest that the lead and the info box simply state that this is the case, with footnote to one or more of the above Reliable Sources.


 * John de Francis, Chinese Language Fact and Fantasy, only mentions Guanhua once, in passing


 * Maria Kurpaska uses Guanhua as the translation into Chinese for "Mandarin supergroup," but does not appear to use it in English.


 * Robert Ramsey uses guanhua only in discussions of the 1920s and 30s.


 * Jerry Norman states:
 * guanhua. This term, now virtually obsolete, refers primarily to the common superdialectical lingua franca employed in imperial China .... The English term "Mandarin" as a designation of the standard language, as a term for the large dialect group to which the standard language belongs, is obviously merely a translation of guanhua.

He goes on:


 * In view of the fact that the Chinese now avoid this term in referring to the standard language, it is clearly inappropriate to retain the word "Mandarin" in English in this sense: one should rather use "Chinese" as the ordinary correct designation of the modern standard language ; in contexts where this might be ambiguous, "Standard Chinese" should employed. However, for lack of a better term, "Mandarin" may be retained as the name of the large dialect group. p. 136.

==

Thanks for your quick reply on my talk page.

I sympathize with your feeling that we should respect the usage in Chinese. It's a problem to decide what term for Qing dynasty would be accurate but not anachronistic, such as putonghua, guoyu, or Huayu. Still, I'm not convinced: I lived and traveled in China for a number of years and never heard the term guanhua. This of course does not decide anything, since Wikipedia does not allow Original Research.

The decisive point is that the Wikpedia article Mandarin Chinese,citing Jerry Norman, says "In everyday English, "Mandarin" refers to Standard Chinese, which is often called simply "Chinese".... Chinese speakers refer to the modern standard language as Pǔtōnghuà 普通话 (on the mainland), Guóyǔ 國語 (in Taiwan) or Huáyǔ 华语 (in Malaysia and Singapore), but not as Guānhuà." Since we have a direct statement citing standard modern scholarly authority that guanhua is not in fact used by Chinese speakers, perhaps we could change it back to "Mandarin."

I do notice that the next paragraph states that "

Jerry Norman quotes on guanhua: used for communication among the officials (ie not among the common people); the term is now "virtually obsolete"



Categories
To link to a category page without putting the current page in that category, precede the link with a colon: Category:Category name. Such a link can be piped like a normal wikilink. (The template, and others listed on its documentation page, may sometimes be helpful.)

Articles on Qing dynasty painters

Articles on Qing dynasty poets

Articles on Qing dynasty writers

Articles on Qing dynasty literature

Mid-century rebellions
The Taiping Rebellion in the mid-19th century was the first major instance of anti-Manchu sentiment threatening the stability of the dynasty. Hong Xiuquan, a failed civil service candidate, led the Taiping Rebellion, amid widespread social unrest and worsening famine. In 1851 Hong Xiuquan and others launched an uprising in Guizhou province, established the Taiping Heavenly Kingdom with Hong himself as king, claiming he often had visions of God and that he was the brother of Jesus Christ. Slavery, concubinage, arranged marriage, opium smoking, footbinding, judicial torture, and the worship of idols were all banned. However, success and subsequent authority and power led to internal feuds, defections and corruption. In addition, British and French troops, equipped with modern weapons, had come to the assistance of the Qing imperial army. It was not until 1864 that Qing armies under Zeng Guofan succeeded in crushing the revolt. The rebellion not only posed the most serious threat towards Qing rulers; it was also "the costliest (human life) civil war in history and second bloodiest war of any kind, being only exceeded in casualties by World War II. Between 20 and 30 million people died during its fourteen-year course from 1850 to 1864." After the outbreak of this rebellion, revolts by the Muslims and Miao people most notably in the Dungan revolt (1862–1877) in the northwest and the Panthay Rebellion (1856–1873) in Yunnan.

Qing dynasty Excessive Bibliography
Archive #4 Excessive Bibliography

While unlinked bibliographies may be quite appropriate for small articles, as articles get better and better sourced, they're simply extra clutter. WP:Wikipedia is not a paper encyclopedia or a term paper. Contentious points need to be referenced directly and general knowledge doesn't need to be referenced at all. Notice that this clutter doesn't actually address the page's ranking above as a B-class article. The complaint? "More references". =)

On the other hand, I'm sure several of these a quite excellent sources, so I'm posting the list to the talk page as guidelines for future article expansion. Naturally, when using these, include a tag and move them back into the article.
 * Bartlett, Beatrice S. Monarchs and Ministers: The Grand Council in Mid-Ch'ing China, 1723–1820, Berkeley and Los Angeles: University of California Press, 1991. ISBN 978-0-520-06591-8.
 * Ebrey, Patricia. Chinese Civilization: A Sourcebook (2nd edition), New York: Simon and Schuster, 1993. ISBN 978-00-2908752-7.
 * Elliott, Mark C. "The Limits of Tartary: Manchuria in Imperial and National Geographies", Journal of Asian Studies 59 (2000): 603–46.
 * Faure, David. Emperor and Ancestor: State and Lineage in South China, Stanford University Press, 2007. ISBN 978-0-8047-5318-0.
 * Murphey, Rhoads. East Asia: A New History (4th edition), Pearson Longman, 2007. ISBN 978-0-321-42141-8.
 * Myers, H. Ramon and Yeh-Chien Wang. "Economic developments, 1644–1800", in Willard Peterson (ed.), The Cambridge History of China: Volume 9: The Ch'ing Empire to 1800, pp. 563–647. Cambridge: Cambridge University Press, 2003. ISBN 978-0-521-24334-6.
 * Rawski, Evelyn S. The Last Emperors: A Social History of Qing Imperial Institutions, Berkeley and Los Angeles: University of California Press, 1998. ISBN 978-0-520-21289-3.
 * Smith, Richard Joseph. China's Cultural Heritage: The Qing Dynasty, 1644–1912, Westview Press, 1994. ISBN 978-0-8133-1347-4.
 * Têng, Ssu-yü, and John King Fairbank (eds). China's Response to the West: A Documentary Survey, 1839–1923, Cambridge, MA: Harvard University Press, 1979. ISBN 978-0-674-12025-9.
 * Tong, Chee Kiong, and Kwok B. Chan (eds). Alternate Identities: The Chinese of Contemporary Thailand, Singapore: Times Academic Press, 2001. ISBN 978-981-210-142-6.
 * Torbert, Preston M. The Ch'ing Imperial Household Department: A Study of Its Organization and Principal Functions, 1662–1796, Harvard University Asia Center, 1977. ISBN 978-0-674-12761-6.
 * Wakeman, Frederic. The Great Enterprise: The Manchu Reconstruction of Imperial Order in Seventeenth-century China, Berkeley and Los Angeles: University of California Press, 1985. ISBN 978-0-520-04804-1.
 * Waley-Cohen, Joanna. The culture of war in China: empire and the military under the Qing Dynasty. I.B. Tauris, 2006. ISBN 978-1-84511-159-5.
 * Woo, X.L. Empress dowager Cixi: China's last dynasty and the long reign of a formidable concubine: legends and lives during the declining days of the Qing Dynasty. Algora Publishing, 2002. ISBN 978-1-8929-4188-6.
 * Cotterell, Arthur. The Imperial Capitals of China - An Inside View of the Celestial Empire. Pimlico (London), 2007 ISBN: 9781845950095.
 * Elliot, Mark C. The Manchu Way: The Eight Banners and Ethnic Identity in Late Imperial China. Stanford University Press (Stanford), 2001.
 * Fairbank, John K. and Liu, Kwang-Ching, ed. The Cambridge History of China. Vol. 2: Late Ch'ing, 1800–1911, Part 2. Cambridge U. Press, 1980. 754 pp.
 * Paludan, Ann. Chronicle of the China Emperors. Thames & Hudson (London), 1998. ISBN: 0-500-05090-2.
 * Peterson, Willard (ed.). (2002). The Cambridge History of China, Volume 9, Part One: The Ch'ing Empire to 1800. Cambridge: Cambridge University Press. ISBN 0-521-24334-3, 9780521243346.
 * Rawski, Evelyn S. The Last Emperors: A Social History of Qing Imperial Institutions (2001) complete text online free
 * Spence, Jonathan. The Search for Modern China. W. W. Norton & Company (New York), 1990.
 * Spence, Jonathan. God's Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan. W. W. Norton & Company (New York), 1997.
 * Struve, Lynn A., ed. The Qing Formation in World-Historical Time. (2004). 412 pp.
 * Struve, Lynn A. Voices from the Ming-Qing Cataclysm: China in Tigers' Jaws Yale University Press (New Haven), 1968. ISBN: 0300075537.
 * Li Bo, Zheng Yin, "5000 years of Chinese history". Inner Mongolian People's publishing corp, ISBN 7-204-04420-7 (2001).

— LlywelynII  02:26, 22 October 2011 (UTC)

now

 * Fairbank, John K. and Liu, Kwang-Ching, ed. The Cambridge History of China. Vol. 2: Late Ch'ing, 1800–1911, Part 2. Cambridge U. Press, 1980. 754 pp.
 * Ping-ti Ho, "In Defense of Sinicization: A Rebuttal of Evelyn Rawski's" Reenvisioning the Qing"," Journal of Asian Studies 57 (1998): 123-155.
 * --, "The Significance of the Ch'ing Period in Chinese History," The Journal of Asian Studies 26.02  (1967):  189-195.
 * Peterson, Willard (ed.). (2002). The Cambridge History of China, Volume 9, Part One: The Ch'ing Empire to 1800. Cambridge: Cambridge University Press. ISBN 0-521-24334-3, ISBN 978-0-521-24334-6.
 * Evelyn Rawski, "Reenvisioning the Qing: The Significance of the Qing Period in Chinese History," Journal of Asian Studies 55.4 (November 1996).
 * Rawski, Evelyn S. The Last Emperors: A Social History of Qing Imperial Institutions (2001)
 * Struve, Lynn A., ed. The Qing Formation in World-Historical Time. (2004). 412 pp.
 * excerpt and text search
 * Johanna Waley-Cohen, "The New Qing History," Radical History Review 88.1 (2004):  193-206. A review essay on revisionist works.
 * Rawski, Evelyn S. The Last Emperors: A Social History of Qing Imperial Institutions (2001)
 * Struve, Lynn A., ed. The Qing Formation in World-Historical Time. (2004). 412 pp.
 * excerpt and text search
 * Johanna Waley-Cohen, "The New Qing History," Radical History Review 88.1 (2004):  193-206. A review essay on revisionist works.
 * Struve, Lynn A., ed. The Qing Formation in World-Historical Time. (2004). 412 pp.
 * excerpt and text search
 * Johanna Waley-Cohen, "The New Qing History," Radical History Review 88.1 (2004):  193-206. A review essay on revisionist works.


 * Bartlett, Beatrice S. Monarchs and Ministers: The Grand Council in Mid-Ch'ing China, 1723–1820, Berkeley and Los Angeles: University of California Press, 1991. ISBN 978-0-520-06591-8.
 * Ebrey, Patricia. Chinese Civilization: A Sourcebook (2nd edition), New York: Simon and Schuster, 1993. ISBN 978-0-02-908752-7.
 * Elliott, Mark C. "The Limits of Tartary: Manchuria in Imperial and National Geographies", Journal of Asian Studies 59 (2000): 603–46.
 * Faure, David. Emperor and Ancestor: State and Lineage in South China, Stanford University Press, 2007. ISBN 978-0-8047-5318-0.
 * Murphey, Rhoads. East Asia: A New History (4th edition), Pearson Longman, 2007. ISBN 978-0-321-42141-8.
 * Myers, H. Ramon and Yeh-Chien Wang. "Economic developments, 1644–1800", in Willard Peterson (ed.), The Cambridge History of China: Volume 9: The Ch'ing Empire to 1800, pp. 563–647. Cambridge: Cambridge University Press, 2003. ISBN 978-0-521-24334-6.
 * Rawski, Evelyn S. The Last Emperors: A Social History of Qing Imperial Institutions, Berkeley and Los Angeles: University of California Press, 1998. ISBN 978-0-520-21289-3.
 * Smith, Richard Joseph. China's Cultural Heritage: The Qing Dynasty, 1644–1912, Westview Press, 1994. ISBN 978-0-8133-1347-4.
 * Têng, Ssu-yü, and John King Fairbank (eds). China's Response to the West: A Documentary Survey, 1839–1923, Cambridge, MA: Harvard University Press, 1979. ISBN 978-0-674-12025-9.
 * Tong, Chee Kiong, and Kwok B. Chan (eds). Alternate Identities: The Chinese of Contemporary Thailand, Singapore: Times Academic Press, 2001. ISBN 978-981-210-142-6.
 * Torbert, Preston M. The Ch'ing Imperial Household Department: A Study of Its Organization and Principal Functions, 1662–1796, Harvard University Asia Center, 1977. ISBN 978-0-674-12761-6.
 * Wakeman, Frederic. The Great Enterprise: The Manchu Reconstruction of Imperial Order in Seventeenth-century China, Berkeley and Los Angeles: University of California Press, 1985. ISBN 978-0-520-04804-1.
 * Waley-Cohen, Joanna. The culture of war in China: empire and the military under the Qing Dynasty. I.B. Tauris, 2006. ISBN 978-1-84511-159-5.
 * Woo, X.L. Empress dowager Cixi: China's last dynasty and the long reign of a formidable concubine: legends and lives during the declining days of the Qing Dynasty. Algora Publishing, 2002. ISBN 978-1-892941-88-6.

=Further reading= For readings on specific topics, please see the article on that topic.


 * General and Background

John King Twitchett Denis Crispin Fairbank, eds. ''Republican China, 1912-1949. Volum 12 Part I Part I.'' (Cambridge [England]: Cambridge University Press, 1983). ISBN 0521235413 9780521235419.

John King Fairbank, Twitchett Denis Crispin and Feuerwerker Albert. The Cambridge History of China / Vol. 13: Republican China: 1912-1949,  Part 2. (Cambridge: Cambridge University press,  1986). ISBN 0521243386 9780521243384.

Alan Baumler. The Chinese and Opium under the Republic: Worse Than Floods and Wild Beasts. Albany: State University of New York Press, 2007. xi, 298p. ISBN 0791469530

Howard L. Boorman, Richard C. Howard and Joseph K. H. Cheng. Biographical Dictionary of Republican China. New York,: Columbia University Press, 1967. 5 v.p. ISBN 0231089570

Jay Taylor. The Generalissimo: Chiang Kai-Shek and the Struggle for Modern China. Cambridge, MA: Belknap Press of Harvard University Press, 2009. xii, 722p. ISBN 9780674033382.

Frederic E. Wakeman and Richard L. Edmonds. Reappraising Republican China. Oxford; New York: Oxford University Press, Studies on Contemporary China, 2000. viii, 209p. ISBN 0198296177.


 * The Warlord era


 * The Nanking Decade

Julia C. Strauss. Strong Institutions in Weak Polities : State Building in Republican China, 1927-1940. Oxford New York: Clarendon Press; 263 p.p. ISBN 0198233426 (alk. paper). $


 * The Sino-Japanese War, 1937-1945


 * James Chieh Hsiung Steven I. Levine, China's Bitter Victory: The War with Japan, 1937-1945 (Armonk, NY: M.E. Sharpe, 1992)
 * Chang-tai Hung, War and Popular Culture : Resistance in Modern China, 1937-1945 (Berkeley: University of California Press, 1994)
 * Diana Lary Stephen R. MacKinnon, The Scars of War: The Impact of Warfare on Modern China (Vancouver: UBC Press, 2001)
 * Stephen MacKinnon, "The Tragedy of Wuhan, 1938," Modern Asian Studies 30.4 (October 1996):  931-943.
 * Stephen R. MacKinnon includes photographs by Robert Capa, Wuhan, 1938: War, Refugees, and the Making of Modern China (Berkeley: University of California Press, 2008)
 * Stephen R. MacKinnon,Diana Lary Ezra F. Vogel, China at War: Regions of China, 1937-1945 (Stanford, CA: Stanford University Press, 2007)
 * Mark R. Peattie, Edward J. Drea and Hans J. Van De Ven. The Battle for China : Essays on the Military History of the Sino-Japanese War of 1937-1945. Stanford, Calif.: Stanford University Press, 2011.   xxv, 614 p.p. ISBN 9780804762069
 * Theodore White and Annalee Jacoby. Thunder out of China. New York: Sloane, 1946.   331p.  Reprinted: (New York: Da Capo, 1980). ISBN   $


 * The Civil War, 1945-1949

Odd Arne Westad. Decisive Encounters: The Chinese Civil War, 1946-1950. Stanford, CA: Stanford University Press, 2003. viii, 413p. ISBN 0804744785 (cloth alk. paper) 080474484X (pbk. alk. paper). $

Jack Belden. China Shakes the World. New York: Harper, 1949. 524p. ISBN  $

Guoqi Xu. China and the Great War: China's Pursuit of a New National Identity and Internationalization. New York: Cambridge University Press, Studies in the Social and Cultural History of Modern Warfare, 2005. xiv, 316p. ISBN 0521842123 (alk. paper).

Ernest P. Young. The Presidency of Yuan Shih-K'ai : Liberalism and Dictatorship in Early Republican China. Ann Arbor: University of Michigan Press, Michigan Studies on China, 1977. viii, 347 p. ISBN 0472089951.

=NC Further reading=

General studies

 * Kai-wing Chow, Beyond the May Fourth Paradigm: In Search of Chinese Modernity (Lanham: Lexington Books/Rowman & Littlefied, 2008). Essays on new aspects of the movement,including an Introduction which reviews recent re-thinking.
 * Chow Tse-tsung, The May Fourth Movement. Cambridge MA: Harvard University Press, 1960. Standard comprehensive survey and analysis.
 * Dirlik, Arif. Anarchism in the Chinese Revolution. Berkeley: University of California Press, 1991. Revisionist study showing the influence of anarchist programs.
 * Doleželová-Velingerová, Milena, Oldřich Král, and Graham Martin Sanders, eds. The Appropriation of Cultural Capital: China’s May Fourth Project. Cambridge, MA: Harvard University Asia Center, 2001. Revisionist study arguing that the May Fourth Movement was neither as original nor as decisive a break with the past as had been assumed.
 * Lanza, Fabio, Behind the Gate: Inventing Students in Beijing. New York: Columbia University Press, 2010. ISBN 978-0-231-15238-9. Study of student culture and institutions during the New Culture period.
 * Yusheng Lin, The Crisis of Chinese Consciousness: Radical Antitraditionalism in the May Fourth Era (Madison: University of Wisconsin Press, 1979). Early critique of the New Culture Movement as "iconoclastic."
 * Manela, Erez. The Wilsonian Moment: Self-Determination and the International Origins of Anticolonial Nationalism. Oxford and New York: Oxford University Press, 2007. Describes the global influences on Chinese youth.
 * Schwartz, Benjamin. "Themes in Intellectual History: May Fourth and After." In Cambridge History of China, Vol. 12, pt. 1: Republican China, 1912–1949, 406–504. Cambridge, U.K.: Cambridge University Press, 1983. Overview of intellectual and cultural history.
 * Spence, Jonathan D. The Gate of Heavenly Peace: The Chinese and Their Revolution, 1895-1980. Includes many New Culture leaders and their experience of revolution.
 * Rana Mitter, A Bitter Revolution: China's Struggle with the Modern World (Oxford; New York: Oxford University Press, 2004). Traces the fate of New Culture ideals through the rest of the century.
 * Schwarcz, Vera. The Chinese Enlightenment: Intellectuals and the Legacy of the May Fourth Movement of 1919. Berkeley: University of California Press, 1986. Argues that May Fourth ideals were betrayed.
 * Zarrow, Peter. Anarchism and Chinese Political Culture (New York: Columbia University Press, 1990).

Biographical studies

 * Guy Alitto, The Last Confucian: Liang Shu-Ming and the Chinese Dilemma of Modernity (Berkeley: University of California Press, 1979). Biography of a conservative New Culture figure.
 * Jerome B. Grieder, Hu Shih and the Chinese Renaissance; Liberalism in the Chinese Revolution, 1917-1937 (Cambridge,: Harvard University Press, 1970). Careful study of central figure.
 * Hayford, Charles W., To the People: James Yen and Village China. New York: Columbia University Press, 1990. Early chapters describe the role of popular education and literacy movements in the New Culture.
 * Maurice J. Meisner, Li Ta-Chao and the Origins of Chinese Marxism (Cambridge,: Harvard University Press, 1967). Intellectual biography of key leader and co-founder of Chinese Communist Party.

Literary studies

 * Leo Ou-fan Lee, Voices from the Iron House : A Study of Lu Xun (Bloomington: Indiana University Press, 1987). Biography and literary analysis.

=Mao= A controversial figure, Mao is regarded as one of the most important individuals in modern world history. Mao is officially held in high regard in the People's Republic of China. Supporters regard him as a great leader and credit him with numerous accomplishments including modernising China and building it into a world power, promoting the status of women, improving education and health care, providing universal housing, and increasing life expectancy as China's population grew from around 550 to over 900 million during the period of his leadership. Maoists furthermore promote his role as theorist, statesman, poet, and visionary. In contrast, critics and historians have characterised him as a dictator who oversaw systematic human rights abuses, and whose rule is estimated to have contributed to the deaths of 40–70 million people through starvation, forced labour and executions, ranking his tenure as the top incidence of democide in human history.

"a revolutionary and a tyrant, a poet and a despot, a philosopher and a politician, a husband and a philanderer. We show that Mao was neither a saint nor a demon, but rather a complicated figure who tried his best to bring about prosperity and gain international respect for his country. Yet he made numerous errors... Without a doubt he was one of the greatest utopians of the twentieth century, but unlike Lenin and Stalin, he was not only a political adventurer but also a national revolutionary.... he brought about national revolution in a a former semicolonial China and he united mainland China, which had been engulfed in civil war. Thus it was Mao who renewed the world's respect for China and the Chinese people who had long been despised by the western world and Japan. Yet his domestic policies produced national tragedies that cost the lives of tens of millions of Chinese." [p. 5-6]

By the 1960s, Mao concluded that a revolutionary restructuring of the economy and political system was not enough. The establishment of socialism did not change the selfish and passive nature of the Chinese people. Therefore "he arrived at the conclusion that it would be impossible to build communism without first destroying the old, traditional values of Chinese culture.".This fundamental misjudgement of human nature led to the failure of the Cultural Revolution but of the entire Maist project. The system of "barracks communism, a stark and regimented society, that Mao envisioned, died with Mao himself." [8]

=/Chinese Soviet Republic // /Communist-controlled China (1927–1949) /Jiangxi–Fujian Soviet =

=Miscellany=

Cyrus Baldrige
Air B&B Jay Mulberry Santa Fe B&B

Ijing
I removed Daniel Wood's statement that the Ijing had reached "definitive form" by the end of the first millennium for several reasons, but I should go into more detail. First, Wood is indeed an eminent scholar, but his book is a tertiary source at best, and perhaps even fourth level, since we don't know what sources he consulted for this statement. See Wikipedia policy Second, the statement read in context is not clearly written, since the grammar and the meaning do not support each other. The sentence is that "significant Chinese thinking about the past can be traced back to ancient canonical texts, such as the Ijing ... which reached definitive form around the end of the Second Millenium..." (p. 55) Although the grammar is misleading, he is referring to these texts in general, not specifically to the Ijing. Third, this statement is contradicted by better sources elsewhere in the article which say what is obviously true, namely that the I did not reach definitive form, but had several textual traditions (one can doubt that there was a "definitive form" of such a difficult text).

Maurice William
The extravagant headline "The Dentist Who Changed World History" is taken from the title of an article that appeared in Harper's Magazine, in December, 1943. The dentist referred to was Maurice William (1881-1973), who practiced in New York and who, if he didn't change world history, at least influenced the course of events in China.

Writing around 1930, Harley Farnsworth MacNair, professor of history at the University of Chicago and a noted China scholar of the time, declared: "In paragraph after paragraph, Dr. Sun either quoted, almost word for word, or paraphrased, the arguments which he had found in the Social Interpretation of History. He now repudiated several of his own earlier theories, substituting therefor the system of thought which he had recently discovered in Dr. William's work."

http://www.international.ucla.edu/china/WilliamMauriceArchive/Publications/D3.011.pdf

The Maurice William Archives Center for Chinese Studies UCLA

C rel
Online: Living in the Cosmos: Understanding Religion in Late Imperial China (1644-1911) Asia for Educators Online, Columbia University

Chinese Folk Religion

Google Scholar search X -Wikipedia -Singapore = 2 hits; X = 42;


 * The Chinese folk religion or Chinese traditional religion, sometimes called Shenism (pinyin: Shénjiào, 神教), is the collection of grassroots ethnic religious traditions of the Han Chinese, or the indigenous religion of China. Chinese folk religion primarily consists in the worship of the shen (神 "gods", "spirits", "awarenesses", "consciousnesses", "archetypes"; literally "expressions", the energies that generate things and make them thrive) which can be nature deities, city deities or tutelary deities of other human agglomerations, national deities, cultural heroes and demigods, ancestors and progenitors, and deities of the kinship. Holy narratives regarding some of these gods are codified into the body of Chinese mythology. Another name of this complex of religions is Chinese Universism, especially referring to its intrinsic metaphysical perspective.

Essentials of Shinto

Popular Dictionary of Shinto p. 129

more
http://en.wikipedia.org/wiki/User:CWH/Liu_Xucang_%E5%88%98%E6%97%AD%E6%B2%A7

http://en.wikipedia.org/wiki/User:CWH/Ding_Xian_Experiment

China Cartography
Historical Maps of China

Test

 * Graeme: I think that you and I, along with the great number of editors who have worked on this article, are aiming for the same goals. I applaud you for starting to put the notes in order.


 * However, let's not make changes without indication in the edit notes, such as adding the References section and changing the nature of the Further Reading. I’m not sure which “Further Reading” you mean by “what was originally referred to as further reading.” The section that was in the article was not “a list of sources used to cite references from.” It was an independent list, that is what the guideline WP:FURTHER referred to in the indented quote above calls “a list of editor-recommended publications that would help the reader learn more about the article subject.” The guideline then specifies that the Further Reading “should not duplicate the contents of the References section, unless it [emphasis supplied] is too long for a reader to use a part of a general reading list.” This clearly implies that a "general reading list" is ok.


 * I would be happy to hear what you found objectionable in the descriptions, or, if you prefer, “opinions.” Here again there are guidelines about what needs to be sourced or footnoted. A statement needs to be sourced when:


 * WP:LIKELY If, based on your experience, a given statement has a greater than 50% chance of being challenged in good faith, either by removal, in a discussion on the talk page, or by the addition of a or similar tag, then you should supply an inline citation for that material.


 * If, based on your experience, a given statement has a less than 50% chance of being challenged, then inline citations are not required for that material.


 * The comments which were removed include:


 * 1) “Vividly tells the story of foreign intervention in China and the people on both sides, with extensive notes and comments on sources.”
 * 2) “Influential study which views Boxer "history" as event, as experience, and as myth or memory. Includes both a brief narrative of the Boxer movement and how it was viewed and reinterpreted over the course of the 20th century.”
 * 3) “A key work in revising scholarly views of the Boxers by using anthropological views of the Boxers as motivated by religion and new research from the People's Republic of China, including oral histories.”
 * 4) “Challenges earlier views that China was militarily incompetent and lacked modern patriotism.”
 * 5) “A detailed, often cited account of the Boxers and the siege by a missionary who had lived in a North China village” edited to “ An account of the Boxers and the siege by a missionary who had lived in a North China village.”


 * These seem reasonable, even understated, to me, though if you really think that there is a 50% or better chance of somebody objecting, we could remove "vividly."


 * I do not think that separating out "References" into an independent section will help the reader "learn more." Judging from my years as a teacher and dealing with the interested general public, people who are not experts want help finding what is available and the nature of particular items, which a "References" section does not do because it is overwhelming. The Wiki guidelines clearly allow a "Further Reading" which includes duplication from the works cited in the footnotes. Joseph Esherick notes that "there is no major incident in China's modern history on which the range of professional interpretation is so great" (p. xiv) and the range of popular controversy is even greater. Therefore such an annotated list is particularly needed here, rather than a naked listing. Again, I would be happy to discuss particular annotations.


 * Also note that “date of access” need not be used for published sources, such as books, but is only required for sources which exist exclusively on line and which are likely to change. Published works will not change, nor will the online version, meaning that date of access is superfluous. Besides, should we change the "date of access" every time we consult it? Also note that the suggested guideline for links to booksellers is that they should not be included unless there is access for free, which is the case in Amazon links. See Citing sources or WP:PAGELINKS and Further reading.


 * What do you and others think? ch (talk) 04:18, 29 November 2012 (UTC)

Controversies over the Oberlin Memorial Arch
The Memorial Arch erected in 1903 in Tappan Square, the center of the town of Oberlin and the site of the college’s graduation ceremonies. The arch bore the inscription “The Blood of the Martyrs is the Seed of the Church” In 1958, a group of students and faculty constructed a wooden arch to the memory of the Chinese who had also been killed in 1990, and in following years, some students refused to march under the inscription, because they objected to its racist and imperialist implications and to the fact that the inscription did not include the Chinese Christians who were also killed. In 1995, a marker remembering the thousands of Chinese killed was added.

Jeremiah Jenne, “Side-stepping the past at Oberlin: Memorials, Symbolism, and the Boxer Uprising,” April 28, 2009 accessed December 21, 2012 http://granitestudio.org/2009/04/28/side-stepping-the-past-at-oberlin-memorials-symbolism-and-the-boxer-uprising/

James Louis Hevia, English Lessons : The Pedagogy of Imperialism in Nineteenth-Century China (Durham Hong Kong: Duke University Press; Hong Kong University Press, 2003), 349-350. [YgwDQ//books.google.com/books?id=A8V8VPle4GIC&pg=PA349&lpg=PA349&dq=oberlin+college+memorial+arch+martyrs&source=bl&ots=vANt1WshE-&sig=cVYLEHSmDcXaFDsCrj-6eUEbj8Y&hl=en&sa=X&ei=lJ3UUPbBEYmhqgG97YGwDQ&ved=0CFUQ6AEwBw#v=onepage&q=oberlin%20college%20memorial%20arch%20martyrs&f=false]

=Notes=