Chinese World Order Research Articles

Book Review: Suisheng Zhao, Power Competition in East Asia: From the Old Chinese World Order to Post-Cold War Regional Multipolarity (London: Macmillan, 1997, 346 pp., £30.00 hbk.)

Book Review: Suisheng Zhao, Power Competition in East Asia: From the Old Chinese World Order to Post-Cold War Regional Multipolarity (London: Macmillan, 1997, 346 pp., £30.00 hbk.)

Power Competition in East Asia: From the Old Chinese World Order to Post-Cold War Regional Multipolarity (review)

Power Competition in East Asia: From the Old Chinese World Order to Post-Cold War Regional Multipolarity (review)

Power Competition in East Asia: From the Old Chinese World Order to Post-Cold War Regional Multipolarity

Power Competition in East Asia: From the Old Chinese World Order to Post-Cold War Regional Multipolarity

Power competition in East Asia: from the old Chinese world order to post-Cold War regional multipolarity

Introduction - power competition in East Asia the Chinese world order in confrontation with the western powers the ascendance of Japan and its wars against China and Russia failed multilateralism in the age of imperialism origins of the Cold War bipolar competition the deterioration of the bipolar system the dynamics of the strategic triangle power competition in the post-Cold War era the emerging regional approach to power competition uncertain regional multipolarity and the movement from alliance to alignment America and East Asia power competition.

In Search of an Autonomous History of Southeast Asia

The history of Southeast Asian countries has been studied for almost four generations. History of Southeast Asia edited by Ishii Yoneo, volume four in the recently completed Southeast Asian Studies, indicates the current level of work in Japan on the subject, since eight of the contributors are leading Japanese scholars. From this book we are able to discern the frontier of Japanese research on the subject. The main focus of this review will be survey how far an autonomous Southeast Asian history has been established in Japan.In his introduction, Ishii clearly traces the trend from heterogeneous to autonomous historical studies in the search on Southeast Asia. While he does not refer to the effects of cultural background on the historical viewpoints of scholars, he dose argue that heterogeneous view of Southeast Asian history are formed not only from the nature of the source materials, but also from the individual scholar's personal values. In this regard, the paper by Nitta Eiji is suggestive in emphasizing the importance of settling the typological order of excavated pottery and other artifacts over a wider area, in order to exclude subjectivity from the study of the region's pre-history.One of the common themes in the study of Southeast Asian history is Indianization or Islamization. In this volume the former phenomenon is treated by Sakurai Yumio and the latter by Nakamura Mitsuo. Sakurai takes the agriculture of Kanchipuram in south India as the model for Indianized Southeast Asian agriculture and attempts to reveal the economic base of urban areas formed during the Angkor period by employing the theory of hydraulic cities proposed by B. Ph. Groslier. Nakamura elucidates the process of the expansion of Islam through the Southeast Asian archipelago. Neither of them pay much attention to any domestic motivation. Althought lacking sufficient evidence, Sakurai presumes that the agriculture of northeast Thailand at that time was similar to Kanchipuram simply because the area was Indianized. In the same way, Nakamura describes the expansion of Islam as if the Malay world had been shaped by Islamic power. This type of attitude is also to be seen in the article by Hamashita Takeshi. It depicts Southeast Asian countries during the period of the Ming and Qin dynasties as incorporated within the Chinese world order formed by the system of tribute paid to the Emperor. His way of thinking could be described as “Sinocentric.”Papers by Ikehata Setsuho and Ishii Yoneo on the spiritual world of Southeast Asian people also appear in this volume. Ikehata sheds light on the mechanism by which Catholicism shaped and modified the social order, while Ishii deals with Theravada Buddhism in a similar fashion. Both reveal the contradictory roles of these religions in ruling the people while at the same time offering them concepts of resistance to government. The logic of this paradox is to be found not in Catholic or Buddhist systems of thought per se but in the manner by which they were adopted locally. Both discussions display low regard for native Southeast Asian thought.Takaya Yoshikazu describes dynamically the relationship between ecology and history, as trade with the outside world changed the ecosystem, bringing about agricultural expansion. It is difficult to accept, however, his explanation that the ecosystem or factors external to society determine the impetus and direction of history. Basing his ideas on Anthony Reid's theory that Southeast Asia composed a single world system during the Age of Commerce, Oki Akira examines whether Southeast Asia might be regarded as a unified world, and tries to build up an effective paradigm within which to study Southeast Asian history. Although his is a creative approach, there are some problems, such as the fact that he accepts a priori the fact that Southeast Asia was indeed a unified world. The topics of trade relations and trading networks c

Korean Women: In a Struggle for Humanization (review)

144BOOK REVIEWS enees to the debilitating impact of Korea's domestic factions on state policy, and his brief but important discussion of the British policy of consistently undermining Korean sovereignty by insisting on treating the country as a part of the Chinese domain, will be of interest to both Koreanologists and those with broader interests . Vipan Chandra Wheaton College NOTES 1.Young-Ick Lew, "American Advisers in Korea, 1885-1894: An Evaluation of Their Contribution to Korean Modernization," a paper presented at the Sixth Conference on Korea , "The United States and Korea," November 4-6, 1976, Western Michigan University, Kalamazoo, Michigan, p. 1. 2.Ibid. 3.See Lien-sheng Yang, "Historical Notes on the Chinese World Order," in John K. Fairbank, ed., The Chinese World Order (Cambridge, Massachusetts: Harvard University Press, 1974), p. 33. 4.English Works by C. I. Eugene Kim and Han-Kyo Kim, Hilary Conroy, Yur-Bok Lee, Martina Deuchler, Choe Ching Young, Fred Harvey Harrington, Andrew Malozemoff , Frederick M. Nelson, James B. Palais, and Mary C. Wright have covered various aspects of this rivalry. Swartout, in fact, often quotes them or relies upon them. Korean Women: In a Struggle for Humanization. Edited by Harold Hakwon Sunoo and Dong Soo Kim. Memphis, Tennessee: Association of Korean Christian Scholars in North America, 1978. vi, 301 pp. $6.00. The editors of this volume are dedicated to revealing the discrimination and oppression that the women of Korea suffered throughout the Yi dynasty (1392-1910 a.d.) and continue to experience at present. The editors, who find sexism nonChristian and advocate "Korean women's liberation with historical mandates, and . . . campaign for their rights with moral precision" (p. 3), have brought together the ten chapters in this book as a part of that campaign. The Christian bias of some of the contributors borders on the polemical, but this is also the most unique feature of the book. The specific topics of the chapters are as diverse as the chapters are uneven in quality. However, each chapter seems to have been selected to disclose yet another facet of the dehumanizing sexual discrimination pervasive in Korean culture and society, and to rally support for the liberation of Korean women. The undertaking might have been overambitious, though, for the book suffers from a lack of thematic integration, except at the most general level suggested in its title. It also suffers from differences in analytical perspectives and degrees of sophistication among the contributors. Still, the book is an important one, for it focuses on women from a wide range of circumstances and time periods, both in BOOK REVIEWS145 Korea and America. It is important on another account: it links the liberation movement of Korean women with similar movements in other societies, as well as making available to interested outsiders information on events and trends in the movement among Koreans both at home and abroad. The first chapter, "The Status of Women in Traditional Korean Society" (pp. 1 1-37), by Soon Man Rhim, is perhaps the most strident in tone. It is a litany against the wrongs done to the ordinary women of Korea throughout the Yi dynasty and, with little improvement, at the present. Rhim cites as an example of the double oppression Korean women have suffered in times of national crisis the historical mass humiliation of some two hundred thousand Korean women between the ages of seventeen and twenty who were drafted by the Japanese during World War II to service their soldiers as prostitutes. He cites the Confucian ideology that underlies the structure and values of traditional Korean society as providing the primary motivation for the enslavement and dehumanization of Korean women. The women who survived the ordeal of forced prostitution and battlefield conditions could not go home, for they bore the stigma of prostitution . Singling out the institution of marriage as the most illustrative of the kinds of oppression women of Korea have had to endure, Rhim tallies up a long list of its features to prove his point. They are: parental selection of husbands; class endogamy ; prohibition of remarriage to divorcees and widows; prohibition of marriage to former palace women; legal and social discrimination against concubines and their children; the...

The Chinese World Order: Traditional China's Foreign Relations and Third World Politics: China and the Afro-Asian People's Solidarity Organization, 1957–1967

Journal Article The Chinese World Order: Traditional China's Foreign Relations and Third World Politics: China and the Afro-Asian People's Solidarity Organization, 1957–1967 Get access The Chinese World Order: Traditional China's Foreign Relations. Ed. by John King Fairbank. Cambridge, Mass.: Harvard University Press. 1968. London: Oxford University Press. 1969. 416 pp. Bibliog. Index. (Harvard East Asian Series 32.) 95s.Third World Politics: China and the Afro-Asian People's Solidarity Organization, 1957–1967. By Charles Neuhauser. Cambridge, Mass.: East Asian Research Center, Harvard University. 1968. ( Distributors: Harvard University Press); London: Oxford University Press. 1969. 99 pp. Index. (Harvard East Asian Monographs, 27.) 34s. C. R. Hensman C. R. Hensman Search for other works by this author on: Oxford Academic Google Scholar International Affairs, Volume 47, Issue 1, January 1971, Pages 228–229, https://doi.org/10.2307/2614785 Published: 01 January 1971

The Chinese world order: Traditional China's foreign relations. Edited by John King Fairbank. pp. x, 416. Cambridge, Mass., Harvard University Press; London, O.U.P., 1968. £4.75.

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The Chinese World Order: Traditional China's Foreign Relations.

The Chinese World Order: Traditional China's Foreign Relations.

The Chinese World Order: Traditional China's Foreign Relations. Edited by John K. Fairbank. (Cambridge: Harvard University Press, 1968. Pp. 416. $10.00.)

The Chinese World Order: Traditional China's Foreign Relations. Edited by John K. Fairbank. (Cambridge: Harvard University Press, 1968. Pp. 416. $10.00.)

The Chinese World Order: Traditional China's Foreign Relations

The Chinese World Order: Traditional China's Foreign Relations

The Chinese Perception of World Order

Chinese theory and practice of relations with non-Chinese states, referred to by Western scholars for convenience as tribute system, has a very long history originating in the Han dynasty but with antecedents going back another millennium. China only abandoned the tribute system reluctantly towards the end of the nineteenth century. Thus in the twentieth century the Chinese have had to adjust themselves to an international order of sovereign nation-states (as developed in the West) which is the antithesis of China's long and successful system based on entirely different concepts. In Chinese World Order± a number of scholars have examined various aspects of this subject in essays which significantly enlarge our understanding of traditional Chinese attitudes and practices towards non-Chinese states. Contributions by John Fairbank, Lien-sheng Yang, Wang Gungwu, and Mark Mancall analyse the broad aspects of the Chinese world order in its historical development, while subsequent essays examine specific case studies concerning aspects of China's relations with Korea, the Liu-Ch'iu islands, Annam (Vietnam), Inner Asia, Mongolia, and the Dutch, mainly during the Ch'ing dynasty (1644-1911). last two essays, Fairbanks The Early Treaty System in the Chinese World Order and Benjamin Schwartz' The Chinese Perception of World Order, Past and Present, bring the discussion into the twentieth century. At the risk of oversimplification it may be worth attempting to identify some of the main aspects of the Chinese system and to show its ability to adjust to changing circumstances. underlying theory of this system had its origin in the earliest historical dynasties when a priest-king ruled over what the Chinese then considered as the civilized world. From their Middle Kingdom the early Chinese spread outwards, gradually absorbing the less civilized surrounding peoples and Sinicizing them. As a result of this early experience the Chinese came to have a strong sense of the superiority of Chinese culture combined with a strong belief in the unity of their world. This was reinforced by the Chinese attitude towards their ruler. At the apex of Chinese society stood the emperor who, in his role as the Son of Heaven, was more than mortal because of his function, inherited from earliest times, of maintaining harmony between human society and the cosmic order. After China became unified under the stable and expanding power of the early Han dynasty the Confucian scholars established the outlines of an imperial bureaucracy and began to refine and extend the tenets of Confucian thought. As the Chinese had more contact with non-Chinese people they tended to consider these relations as expressing externally same principles of social and