Gene Luen Yang offers a humanistic perspective on western imperialism in China during the late nineteenth century to early twentieth century in his graphic novel Boxers, a tragic narrative about Chinese grassroots resistance against a foreign occupation in which an armed revolution ultimately fails. The novel focuses on religious identity and cultural connections in the face of invasion. Boxers highlights the negative effects of imperialism through violence between different religions, ideologies and power structures. Therefore, the criticism of western imperialism presented in Boxers supports a world systems theory approach to international relations because it shows to exploitation through western liberalism and the squandering of cultural …show more content…
The invaders seem to force China’s position into the semi-periphery through colonization and militaristic control. Early in Bao’s life, he sees a western sphere of influence beginning to take hold, at first in the form of a Christian missionary who destroys his village’s sacred statue of the earth god, Tu Di Gong. This event along with the assault of his father by foreign troops leaves Bao with a bad impression of westerners. Later, Bao’s opposition towards foreign invaders is strengthened by his religious convictions to protect Chinese culture, and a sense of nationalism which leads Bao to extremism. The use of violence against the westerners, which Bao refers to as “devils”, increases as Bao starts growing a movement against the foreigners and Christianity. Eventually, the Society of the Righteous and Harmonious Fist begin “cleansing” China of western ideals altogether by killing any Chinese who converted to Christianity, justifying it by referring to them as “secondary devils”. The Boxers movement was founded on violence and aggression against foreign invaders, had Bao’s movement taken another approach to ridding China of western influence there may have been a better outcome. Terrorists can be defined as “those who employ a systematic campaign of indiscriminate violence against public civilian targets to influence a wider audience” (Fortuna 426). One could argue that the boxers were technically terrorists in the sense that they used violence on civilians in order to send a political message, or to “cleanse” China of any foreign presence. What we see in the novel, though, is violence in response to oppression which escalates to war. The members of Bao’s society fear the spread of Christianity based on their negative experiences with the imperial
“The Death of Woman Wang”, written by Chinese historian Jonathan Spence, is a book recounting the harsh realities facing citizens of Tancheng country, Shandong Province, Qing controlled China in the late 17th century. Using various primary sources, Spence describes some of the hardships and sorrow that the people of Tancheng faced. From natural disasters, poor leadership, banditry, and invasions, the citizens of Tancheng struggled to survive in a devastated and changing world around them. On its own, “Woman Wang” is an insightful snapshot of one of the worst-off counties in imperial Qing China, however when taking a step back and weaving in an understanding of long held Chinese traditions, there is a greater understanding what happened in
In Thomas Paine's Common Sense, there are some similarities and differences in the tone as compared to Thomas Jefferson in the Declaration of Independence. Paine's approach to his work contrasts that of Jefferson's. However, they still use the same basic techniques to making their feelings known, which include examining the problem, giving reasons for why it is a problem, and offering their opinion on the solution. Jefferson's and Paine's difference in their tone is evident when examining who they are addressing the documents to, the overall layout of their documents, and the relative importance of the documents.
The Sun of the Revolution by Liang Heng, is intriguing and vivid, and gives us a complex and compelling perspective on Chinese culture during a confusing time period. We get the opportunity to learn the story of a young man with a promising future, but an unpleasant childhood. Liang Heng was exposed to every aspect of the Cultural Revolution in China, and shares his experiences with us, since the book is written from Liang perspective, we do not have a biased opinion from an elite member of the Chinese society nor the poor, we get an honest opinion from the People’s Republic of China. Liang only had the fortunate opportunity of expressing these events due his relationship with his wife, an American woman whom helps him write the book. When Liang Heng and Judy Shapiro fell in love in China during 1979, they weren’t just a rarity; they were both pioneers at a time when the idea of marriages between foreigners and Chinese were still unacceptable in society.
Orientalism is the misconception by Westerners of foreign people from the “Orient.” It focuses on the differences between the East and the West, and it serves as a justification for imperialism because the West is depicted as superior to the East. Argo, a movie about the Iran-American conflict of 1979, is primarily set in the Middle East where all the inhabitants are wrongly depicted as full of mindless rage, screaming, irrational, and reasonless mobs. In 1891, French economist and journalist, Paul Leroy-Beaulieu, stated about the colonies of the Orient “a great part of the world is inhabited by barbarian tribes or savages, some given over to wars without end and to brutal customs, and others knowing so little of the arts and being so little accustomed to work and to invention that they do not know how to exploit their land and its natural riches. They live in little groups, impoverished and scattered.” Argo having strikingly similar depictions of Eastern people over a hundred years later raises the question “has the Western perspective of the East changed?” ...
Although fictional, the book Safely Home written by Randy Alcorn is a remarkably dependable story based on real characters. The way of life in China and in America is portrayed in an extraordinarily accurate way. This book consists of a powerful story which focuses mainly on the persecution of Christians in China. Although not every follower of Christ lives in China and not every Christian is persecuted the way in which Li Quan, his family, and other fellow believers were persecuted, the morals and examples can be applied to any Christian’s life. Since the story takes place in today’s time period, the scenario is quite significant in any believer’s life. Christians should be more informed on the details of persecution around the world in order
After Chairman Mao’s death, Ji-Li and the rest of China realize that he was never the right leader for China and instead of improving China’s society, he actually prevented it. In the end, Ji-Li knows she was brainwashed by Mao’s actions. The Communist Party told them what to wear, read, think, and how to act. They never let China be free to be who they are. It was not until Mao's death that Ji-li began questioning what they were told. “It was only after Mao’s death in 1976 that people woke up. We finally learned that the whole Cultural Revolution had been part of a power struggle at the highest levels of the Party. Our leader had taken advantage of our trust and loyalty to manipulate the whole country.” (Jiang, Chapter 18). Now, as an adult, Ji-li tries to bridge the gap between China and America. She loves the freedom she enjoys in America, especially that she does not have to worry about what she says or thinks, but she does not hate China. People can not use political corruption and injustice to get what they want out of society. Promoting equality and opportunities for all is key to improving society. We can not get behind beating people up or imprisoning them because they did not abide by society’s
Chapter one, The Observers, in the Death of Woman Wang demonstrates the accuracy of the local historian; Feng K'o-ts'an, who compiled The Local History of T'an-ch'eng in 1673. The descriptive context of the Local History helps the reader to understand and literally penetrate into people's lives. The use of records of the earthquake of 1668, the White Lotus rising of 1622 and rebels rising vividly described by Feng the extent of suffering the people of T'an-ch'eng went through. Jonathan Spence stresses on how miserable the two-quarter of the seventeen-century were to the diminishing population of the county. The earthquake claimed the lives of nine thousand people, many others died in the White lotus rising, hunger, sickness and banditry. P'u Sung-ling's stories convey that after the loss of the wheat crops there were cases of cannibalism. On top of all of this came the slaughtering of the entire family lines by the bandits. The incredible records of women like Yao and Sun in the Local History present the reader the magnitude of savagery the bandits possessed. All of these factors led to the rise of suicides. The clarity of events Spence given to the reader is overwhelming.
Jonathan Spence tells his readers of how Mao Zedong was a remarkable man to say the very least. He grew up a poor farm boy from a small rural town in Shaoshan, China. Mao was originally fated to be a farmer just as his father was. It was by chance that his young wife passed away and he was permitted to continue his education which he valued so greatly. Mao matured in a China that was undergoing a threat from foreign businesses and an unruly class of young people who wanted modernization. Throughout his school years and beyond Mao watched as the nation he lived in continued to change with the immense number of youth who began to westernize. Yet in classes he learned classical Chinese literature, poems, and history. Mao also attained a thorough knowledge of the modern and Western world. This great struggle between modern and classical Chinese is what can be attributed to most of the unrest in China during this time period. His education, determination and infectious personalit...
Mao believed that “Force is the midwife of every old society pregnant with a new one.” (reading packet, 12) What this means is that force is absolutely necessary and the outcome of force is violence. Mao is in total agreement with the violence and sees the people opposing the movements he is favoring as “paper tigers”. As in, at first, these rebels might seem terrifying, but in reality, they are helpless and harmless.
In his 1937 film Street Angel, Yuan explores the inequities facing Shanghai’s urban proletariat, an often-overlooked dimension of Chinese society. The popular imagination more readily envisions the agrarian systems that governed China before 1919 and after 1949, but capitalism thrived in Shanghai during that thirty-year buffer between feudalism and Communism. This flirtation with the free market engendered an urban working class, which faced tribulations and injustices that supplied Shanghai’s leftist filmmakers with ample subject matter. Restrained by Kuomintang censorship from directly attacking Chinese capitalism, Yuan employs melodrama to expose Street Angel’s bourgeois audience to the plight of the urban poor. Yuan presents capitalist Shanghai as a binary and deeply unequal society, at odds with the “more pluralistic sense of cosmopolitanism” desired by leftist filmmakers of the 1930s (Pang 62).
Throughout the nineteenth century China’s emperors watched as foreign powers began to encroach closer and closer upon their land. Time after time, China was forced to make embarrassing concessions. Foreign militaries more modernly armed would constantly defeat the imperial armies. As the dawn of a new century was about to begin, Empress Tsu Hsi of the Ch’ing Dynasty searched for a way of ridding her empire of the foreign invaders.
Again, personal betterment is presented. In the end, Bao-yu does experience transformation. After another experience in the Land of Illusion, Bao-yu is changed, and decides to rehabilitate the house’s reputation. He succeeds in this effort, and leaves thereafter to become a monk. With this revelation, the effect of Taoism on Bao-yu’s character is obvious.
China’s Great Proletariat Cultural Revolution (GPCR) is a well-documented period in world history, but the most profound records are found vivified in the literature and films later into the 20th century, respectively. One of the most profound novels is “To Live”, authored by Yu Hua, which as a fictional narrative offers both a unique and realistic sense of the time period at the individual level. However, the provocative film adaptation directed by Zhang Yimou in 1994 was formidable enough that it was banned in Mainland China. Zhang paints a more realistic picture of how the GPCR influenced Chinese society but adds zest to Hua’s ambiguity but acceptable imperfection. Naturally, the film has many different characteristics yet still manages to overcome the challenges that implicate film adaptations.
Considering communist China's recent increased aggression, and deteriorating relations between them and the United States, the dangers of this novel must be weighed carefully. It is often taught in schools, despite the fact that it promotes un-American and anti-capitalist views. With today's political tension, do we really want our youth exposed to literature that encourages them to mistrust the government and supports a communist revolution?
The embarrassing defeat of China directly influenced Japan to voluntarily accept Western culture. Both Japan and China adopted bits and pieces from Western culture and adapted it to their traditional culture rather than becoming Westernized. The Boxer Rebellion is proof of China’s refusal to accept Western culture, in particular for Christianity. The slaughtering of practicing Christians, both Chinese and Western, is a very distinct rejection of Western religion.