Indigenous Futurisms

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Indigenous_Futurisms

Indigenous futurisms is a movement in literature, visual art, comics, video games, and other media that expresses Indigenous perspectives of the future, past, and present in the context of science fiction and related sub-genres. Such perspectives may reflect Indigenous ways of knowing, oral history, historical or contemporary politics, and cultural perspectives.

Background

In the late 20th century, Indigenous artists and writers experimented with science fiction and images of Indigenous lifeways through different spaces and times. In her anthology, Walking the Clouds: An Anthology of Indigenous Science-Fiction (2012), Grace Dillon outlines how science fiction can aid processes of decolonization. Using tools like slipstream, worldbuilding, science fiction and anthropological First Contact scenarios, Indigenous communities construct self-determined representations and alternative narratives about their identities and futures. Indigenous Futurists critique the exclusion of Indigenous people from the contemporary world and challenge notions of what constitutes advanced technology. In so doing, the movement questions the digital divide, noting that Indigenous peoples have at once been purposefully excluded from accessing media technologies and constructed as existing outside of modernity. The widespread use of personal computers and the Internet following the Digital Revolution created conditions in which, to some extent, Indigenous peoples may participate in the creation of a network of self-representations.

Art plays an essential role into this movement as it communicates more than pretty pictures and something to look at. It is meant to influence opinions, values, and experiences. It is one of the earliest sources of work done with indigenous futurisms. Indigenous futurisms have had a big impact on Chicana art overall. It calls attention to the past, present, and optimistic future. It gives views a new lens to view events on in a visual way. Their work depicts the culture as it has been passed down from ancestors to the present. Indigenous futurisms, as a movement, has given many cultures, like Chicanas, a platform to spread their story.

Grace Dillon, editor of Walking the Clouds: An Anthology of Indigenous Science Fiction, encouraged stories through IIF, the Imagining Indigenous Futurisms Science Fiction Contest.

Chickasaw scholar Jenny L. Davis emphasizes the importance of 'Indigenous language futurisms,' where she shows that Indigenous languages are important to articulating and understanding Indigenous temporalities.

Themes

Indigenous futurisms at its base, envisions alternative futures where indigenous peoples are allowed to reclaim agency, sovereignty, and cultural continuity over culture, which may have been lost to time as well as cultural genocide, or ancestral homeland. Through speculative storytelling, it re-imagines relationships with the land, technology, and spirituality, emphasizing interconnection and harmony, socially, spiritually and ecologically. Concepts of time, space, identity, and belonging are redefined, offering insights into indigenous worldviews and Spiritual practices. Ultimately, indigenous futurisms serve as a powerful tool for recognizing colonialism, genocide, and how to more peacefully coexist with one's gender and environment.

Anti-Colonialism and Cultural Genocide Rhetoric

Much of Indigenous futurism exists as a way to speculate a future without the interference of Western countries, namely Spain, France, and Britain, and explores the idea of what an American community would look like free of the colonization of Europe. Most of these stories include either a community, thriving on the same scale as modern America while being more symbiotic with its environment, or a community of oppressed citizens/refugees who long to return to a time/space where such things were possible.

While in some part, genocide in Indigenous communities might normally only be attributed to the early Americans, however, genocide, is a far broader topic for discussion. The definition of genocide is the deliberate and systematic destruction of a group of people because of their ethnicity, nationality, religion, or race. American Indian boarding schools in the last 100 years have been responsible for beating Indigenous children into learning and accepting customs from America at the time. This interference has since been labeled as genocide, and Indigenous futurist novels often speculate on a future where this culture was allowed to grow and be taught primarily to children, instead of being integrated with American culture and language.

Environmental sustainability

In both the indigenous populations of today and the works of speculative fiction, each individual member of a community is often asked to take part in maintaining and sustaining the environment they are a part of. Nature is often viewed as a cycle, just like the life and death of a member of a community, and thus they can contribute to the cycle they are a part of.

Two-Spirit

Main article: Two spirit

The term “Two Spirit” is a modern, pan-Indian, umbrella term used by some Indigenous peoples to describe those who fulfill a third gender ceremonial and social role in their cultures. Those who identify themselves as Two-Spirit are neither a man nor woman, but can carry the traits of both sex represented in one complete body. The term was widely adopted in the 1990s to encompass the various non-binary gender identities and expressions among Indigenous peoples today.

Indigiqueer is a term that is used as an alternative to two-spirit. It does not rely on binary concepts of gender. The term Indigiqueer was created by Thirza Cuthand (Plains Cree) in 2004. Unlike Two Spirit and other recent modern identities, Indigiqueer honors and celebrates one's sexual and romantic orientation as well as their gender identity and expression as they both relate to one's indigeneity  There are many indigenous futurisms stories written with indigiqueer themes. For example: How to Survive the Apocalypse for Native Girls by Two-Spirit Métis/Baawiting Nishnaane.

Concept of time

The concept of time in Indigenous Futurisms moves away from Western linear interpretations, both culturally and within the genre of speculative fiction. Time, according to Indigenous Futurists, encompasses and connects the past, present, and future all at once. Artists may explore alternate histories, distant and near futures, separate timelines, time travel, the multiverse, and other topics in which time is not limited to a linear conceptualization. Historical themes of colonialism, imperialism, genocide, conflict, the environment, trade and treaties, which have impacted Indigenous cultures, are recurring and reexamined, creating new narratives in the process. Artists play with questions of race, privilege, and "Whiteness", both in history and within the speculative genre; they are expanded upon, subverted, erased, reversed, etc., thereby linking culture to time, space, and what lies in-between. The term biskaabiiyang (Anishinaabe), used by Dillon, exemplifies how Indigenous creators reflect on the impact of colonization by returning to their ancestral roots, conflating past with present and future, as well as reframing what the world would or could be like.

In other words, Indigenous Futurisms do not solely address the future, but create a range of scenarios and phenomena in which reimaginations of space, time, and Indigeneity are celebrated.

Literature

Literature lends itself to many aspects of Indigenous Futurisms. Many of the stories revolving around Indigenous Futurisms contain an Indigenous main character, however, this does not define the genre, when referring to literature in Indigenous Futurisms we are referring to the Author, or the conceptualized stories, as defined in Dillon's anthology.

Literature is currently the most diverse subject in Indigenous Futurisms, works including: Love After the End, compiled by Joshua Whitehead, a collection of stories and perspectives from queer Indigenous peoples tackling colonialism and the ideas of hope.

Scholarly works including; Knotting Ontologies, Beading Aesthetics, and Braiding Temporalities, by Darren Lone Fight, an examination of Native American literary epistemology and futurisms including an analysis of the Indigenous Star Wars phenomena.

Visual art

An early source of collective Indigenous Futurisms is on the CyberPowWow website, a site launched by Skawennati (Mohawk) for Indigenous artworks starting in 1997 to 2004. It was a precursor to her TimeTraveller™ Machinima series began with a 22nd-century Mohawk man.

Many pieces of Indigenous Futurists artwork contain iconography or symbolism that reference Indigenous oral history. Another major facet of Indigenous Futurists artwork is the adaptation of existing culture and nomenclature. For instance, artist Bunky Echo-Hawk's “If Yoda was Indian” displays show a new perspective on Yoda from the franchise Star Wars.

Kristina Baudemann focuses on storytelling and art and the integration of science fiction into Indigenous art in Indigenous Futurisms in North American Indigenous Art. She says that Indigenous people are resilient and sustainable and their art incorporates those characteristics. One specific Indigenous artist, Ryan Singer (Navajo Nation), paints in acrylic and silk-screens prints. He has two pieces of Princess Leia, from the Star Wars series that portrays the princess as Hopi, acknowledging George Lucas' cultural appropriation of the Hopi butterfly whorl hairstyle. In his first painting, Hopi Princess Leia (2009), he shows the Hopi Princess Leia holding a gun pointing straight at the audience while also staring directly at the audience as well. In his second Hopi Princess Leia, named Hopi Princess Leia II (2010), Leia is seen holding a bigger gun and still looking directly at the audience. Baudemann analyses this depiction and says it creates awareness of the colonial gaze, which is harmful to indigeneity. In these paintings Princess Leia is seen clad in a Hopi blanket, wearing the hairstyle typical to unmarried Hopi girls. She is in front of her pueblo homes protecting them with her gun. Baudemann emphasizes the idea that Hopi homes should be seen as homes and not monuments that can be looked at by outsiders and they should not be appropriated. Princess Leia, in the Star Wars movies, loves her home and tries her hardest to protect it which is why Singer chose Princess Leia to be depicted in these paintings.

Influence on Chicana Artists

Indigenous futurisms touched many communities, one of which is the Chicana/Mexican Community. There art offers an alternative platform that allows the view to see and feel the history of their past and their connection to it in the present. The movement has inspired many hope and aspirations for the future to come.

Ritualistic mask used by indigenous peoples.

Amparo Chi is an artist selected to showcase her work in the riverside art exhibit for indigenous futurisms. Amparo Chi is a Chicana artist raised in Los Angeles, a city dense with Hispanic culture in many forms like art. She drew inspiration from murals by Chicano artists around the city and began her journey. Her work, Semillas de la Vida, depicts the culture as it has been passed down from ancestors to the present. All three people presented in the painting are women. One, who is the ancestor is dressed very colorfully with a head and filled with vibrant feathers. The second woman is older and looks to be the grandmother of the last, and youngest girl. The grandmother and her grand daughters hair is connected and seems to be significant as she passes down the culture and history or her heritage. A lot of her work has to do with the cultural impression that people leave on the younger generation. She is very determined to leave behind a legacy of the culture that shaped many. Her upbringing intensifies her views on continuing to pass culture down through community and educating others on its existence and meaning. Her goal is to educate others on the origins of her indigenous roots so they can continue to grow as the definition of indigenous futurisms imply.

Another artist whose work reflects the connection of their heritage to the present in this exhibit is Andrea Ramirez. Her artwork, Arbol de la Pura Vida, captures a family tree of sorts that also happens to center around women. She developed her skills in her community with influence from her family that is Mexican and Costa Rican. There are many pieces in her work that are inspired by Otomi and Nahua traditions. The Otomi are indigenous people that inhabited the central plateau of Mexico. These people are very close-knit, especially with the bonds made between families or godparents. The Nahua are indigenous peoples that had occupied central Mexico. This community also fostered an environment of closeness between families. Being raised by parents from each of these cultures is clearly shown in her artwork that illustrates a family tree. It is a rather unique depiction due to the shape of the family tree. It is very colorful and decorated with other plants or fruit. Ramirez's work, Arbol de la Pura Vida, emphasizes to strong familial connects that are formed within this culture and that it remains many generations later.

Mural pertaining to the Mexican Revolution.

Both artists grew up in very culturally rich areas where they had the ability and surroundings to learn about their culture and what it meant to them as they got older. They each communicate through their artwork their perspectives of their culture and how it will continue in the future. It seems to be very important to each that younger generations continue to keep the culture and everything that it encompasses alive. Without newer and younger generations continuing to practice the cultural traditions or beliefs then the culture would gradually die out. Art is a way to emphasize the meaning behind their urgency to continue their heritage and keep in touch with the history that their ancestors have lived through so that the next generations can keep growing.

Film

Indigenous Futurisms in film reflect non-colonial encounters such as utopian sovereignty and dystopian assimilation. The continued development of Indigenous Futurists frameworks account for the diversity of creative efforts and histories between the First Nations, Inuit, and Native American filmmakers and communities to influence the outside world.

Some Indigenous Futurists films include:

• Wakening (2013 short film) by Danis Goulet
• The 6th World, FutureStates’ film short about Navajo people and Mars colonization.
• The Northlander (2016 film)
• Night Raiders (2021), directed by Danis Goulet

Games

While not as prominent as other mediums, video games provide a more hands-on approach to the teaching and display of Indigenous Futurisms. Representation of indigenous cultures has been part of video games for years, with iconic games such as The Oregon Trail depicting Indigenous peoples. However, the specific genre of Indigenous Futurisms in video games is a relatively new concept and few prominent games fall into this category.

Indigenous Futurists games range from games such as Thunderbird Strike, an action game where you take on the form of the legendary Thunderbird, gathering lightning to destroy mining equipment and factories on a terrorized and barren earth, to games such as Never Alone, which tells the story of a Iñupiaq and an Arctic fox as they explore a dire atmosphere and experience the cosmology of the Alaska Natives for themselves. Thunderbird Strike features significant artistic components and lots of indigenous imagery. The creator of the game, Elizabeth LaPensée, calls the art style "Woodland" or "X-ray," after Anishinaabe artistic styles. The game offers a form of protest specifically against the oil industry. Additionally, the popular game Fallout: New Vegas features a DLC titled Honest Hearts that showcases Indigenous culture in a dystopian future. Various tribes exist in the new region of Zion Canyon and the connection to nature is showcased with rain and friendly dogs being introduced to Fallout: New Vegas for the first time.

There has been controversy surrounding representation of Native people in video games, and iconic games such as The Oregon Trail have depicted Indigenous cultures to be dangerous and violent. Many new video games have begun hiring consultants from the Native community to ensure accurate representation, with the popular video game Assassins Creed III collaborating on the game with the Mohawk Nation. A recent Indigenous Futurists game, Terra Nova, was produced by Maize Longboat, a member of the Mohawk tribe, and many other indigenous people have been engaging in the production of video games centered around indigenous themes.

Indigenous Futurisms also manifest themselves in physical games as well, Coyote and Crow, is a tabletop role playing game created by Connor Alexander, A native Cherokee who has had a large portion of his culture taken away from him by colonialism. The setting is in an America far in the future that has been completely free of contact with the eastern hemisphere of the world. Culture and technology have allowed us to be completely influenced by indigenous beliefs and ideals. And America becomes a country without borders that lives in complete harmony with the cycle of life and death.

Virtual reality

Virtual reality (VR) is a medium in which the concept of screen sovereignty can be used to combat misrepresentation of Indigenous people in media. Indigenous VR makers are shaping the culture of technology through VR to properly represent Indigenous people and their culture. Currently, white media creators dominate the digital media field and digital technology industries. Indigenous Matriarch 4 is a virtual reality company that provides Indigenous people with the tools they need to participate in and remake the virtual world. Because Indigenous people are often misrepresented in media, VR has become a place to creatively express Native American culture and ideas. Indigenous VR has also provided Indigenous people with the opportunity to be leaders in a new technology field, and to be involved in technology fields that previously excluded them and that had very little representation of Native American and Indigenous communities.

Virtual reality is being used to create space and capacity for Indigenous creatives to tell their stories. VR is used by many Indigenous practitioners to reimagine traditional storytelling and express themselves and their culture, promote health and wellbeing, and foster self-esteem and pride. New virtual platforms have also been created that retell significant moments in Indigenous history as well as connect to the present, like the platform AbTeC Island (Aboriginal Territories in Cyberspace).

The 2167VR Project (2017), in partnership with the Initiative for Indigenous Futures (TIIF), commissioned the works of many Indigenous artists such as Danis Goulet (Métis), Kent Monkman (Cree), Postcommodity and Scott Benesiinaabandan (Lac Seul First Nation), notable for his work Blueberry Pie Under a Martian Sky. This immersive project exhibits virtual reality works set 150 years forward in time, paralleling Canada's 150th anniversary, each offering a different perspective on the role Indigenous peoples and identities will have in building the future.

Exhibitions

To increase this movement's visibility and bring attention to Indigenous voices, the Institute of American Indian Arts Museum of Contemporary Native Arts (IAIA MoCNA) showed Indigenous Futurisms, featuring the works of 27 contemporary Indigenous artists. Following the pandemic, the MoCNA has transferred the collection to an online gallery and made available a VR experience that the public can access through their devices.

Related movements

The term Indigenous Futurism, now called Indigenous Futurisms since 2012, was coined by Grace Dillon, professor in the Indigenous Nations Studies Program at Portland State University. The term was inspired by Afrofuturism and Africanfuturism, all of which encapsulate multiple modes of art-making from literature to visual arts, fashion, and music.

Indigenous Futurisms are also connected to Chicanafuturism, "a spectrum of speculative aesthetics produced by U.S. Latin@s, including Chican@s, Puerto Ricans, Dominican Americans, Cuban Americans, and other Latin American immigrant populations. It also includes innovative cultural productions stemming from the hybrid and fluid borderlands spaces, including the U.S.-Mexico border."

Criticism

Indigenous Futurisms as a term has received mixed feedback among Indigenous Brazilian musicians. Many Indigenous artists do not embrace this concept because they view preserving culture to be much more important than thinking about the future. For example, Indigenous rapper Kunumi MC, disagrees with the term, arguing that it is a white man's term unreflective of Indigenous people, saying: “We, native Indigenous people living in tribes, don't think about the future,” he says. “The white man has a vision of progress, not us. Our progress is to preserve our culture ... to live in the present, I have to remember my past.”

Tibet under Yuan rule

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Tibet_under_Yuan_rule

Tibet under Yuan rule refers to the Mongol-led Yuan dynasty's rule over Tibet from approximately 1270 to 1354. During the Yuan dynasty rule of Tibet, the region was structurally, militarily and administratively controlled by the Mongol-led Yuan dynasty. In the history of Tibet, Mongol rule was established after Sakya Pandita got power in Tibet from the Mongols in 1244, following the 1240 Mongol conquest of Tibet led by the Mongol general with the title doord darkhan. It is also called the Sakya dynasty (Tibetan: ས་སྐྱ་, Wylie: sa skya, Chinese: 薩迦王朝; pinyin: Sàjiā Wángcháo) after the favored Sakya school of Tibetan Buddhism.

The region retained a degree of political autonomy under the Sakya lama, who was the de jure head of Tibet and a spiritual leader of the Mongol Empire. However, administrative and military rule of Tibet remained under the auspices of the Yuan government agency known as the Bureau of Buddhist and Tibetan Affairs or Xuanzheng Yuan, a top-level administrative department separate from other Yuan provinces, but still under the administration of the Yuan dynasty. Tibet retained nominal power over religious and political affairs, while the Yuan dynasty managed a structural and administrative rule over the region, reinforced by the rare military intervention. This existed as a "diarchic structure" under the Yuan emperor, with power primarily in favor of the Mongols. One of the department's purposes was to select a dpon-chen, usually appointed by the lama and confirmed by the Yuan emperor in Dadu (modern-day Beijing).

Tibet formed a special and close relationship with the Mongols. The traditional Tibetan priest and patron relationship coexisted with Tibet's political subordination to the Yuan dynasty. The arrangement from the priest and patron relationship was mutually advantageous: the Tibetans retained autonomy and received protection from invasions, while the Mongols of the Yuan dynasty gained further legitimacy for their rulers and embraced profound Buddhist philosophical teachings and moral principles. The lamas also made effective regents through whom the Mongols ruled Tibet.

History

Yuan dynasty c. 1294

Conquest of Tibet

Main article: Mongol conquest of Tibet

Tibet was invaded by the Mongol Empire in 1240 and 1244. The first invasion was by Prince Köden or Godan, grandson of Genghis Khan and son of Ögedei Khan. The second invasion by Möngke Khan resulted in the entire region falling under Mongol rule. Kublai Khan incorporated the region into his later Yuan dynasty, but left the legal system intact. Drogön Chögyal Phagpa, the Sakya lama, became a religious teacher to Kublai, who made him the nominal head of the region.

Mongol rule (1244–1260)

Although the Yuan maintained administrative rule of Tibet, scholarly opinion on the exact nature of this rule is disputed: according to different sources, it is considered a direct subject, an indirect part of the Yuan dynasty or an "autonomous" region outside direct Yuan rule, but subject to the greater Mongol Empire. While no modern equivalents remain, the relationship is analogous to that of the British Empire and the British Raj in India.

The rule was described in the Mongolian chronicle "Ten Laudable Laws", which describes "two orders", one order based on the religious and one order based on the secular. Religious is based on the Sutras and Dharani, secular on peace and tranquillity. The Sakya Lama is responsible for the religious order, the Yuan emperor for the secular. The religion and the state became dependent on each other, each with its own functions, but the will of the Emperor, through the dpon chen, held the de facto upper hand.

Through their influence with the Yuan rulers, Tibetan lamas gained considerable influence in various Mongol clans. Besides Kublai, there were, for example, clear lines of influence between scattered areas of Tibet and the Mongol Ilkhanate based in Persia. Kublai's success in succeeding Möngke as Great Khan meant that after 1260, Phagpa and the House of Sakya would only wield greater influence. Phagpa became head of all Buddhist monks in the Yuan empire. Tibet would also enjoy a rather high degree of autonomy compared to other parts of the Yuan empire, although further expeditions took place in 1267, 1277, 1281 and 1290/91.

Yuan rule through House of Sakya

Kublai Khan

Drogön Chögyal Phagpa, the first Imperial Preceptor of the Yuan dynasty

Drogön Chögyal Phagpa was the spiritual advisor and guru to Kublai Khan. In 1260, Kublai appointed Chögyal Phagpa as "Guoshi", or State Preceptor, in 1260, the year when he became Khagan. Phagpa was the first "to initiate the political theology of the relationship between state and religion in the Tibeto-Mongolian Buddhist world". With the support of Kublai Khan, Chögyal Phagpa established himself and his sect as the preeminent spiritual leader in Tibet, and in the wider Mongol Empire. In 1265 Drogön Chögyal Phagpa returned to Tibet and for the first time made an attempt to impose Sakya hegemony with the appointment of Shakya Bzang-po, a long time servant and ally of the Sakyas, as the Mongol approved dpon-chen, or great administrator, over Tibet in 1267. A census was conducted in 1268 and Tibet was divided into thirteen myriarchies. While maintaining administrative control through the dpon-chen, Kublai's relationship with the Sakya Lama became known in the Tibetan tradition as the patron and priest relationship. Subsequently, each Yuan emperor had a Lama as a spiritual guide.

According to Rossabi, Khublai established a system in which a Sakya lama would be "Imperial Preceptor" or Dishi (originally "State Preceptor" or Guoshi), who would reside in China and supervise all the Buddhists of the empire, and a Tibetan called dpon-chen (Ponchen) or "Civil Administrator" would live in Tibet to administer it. Nevertheless, this system also led to conflicts between the Sakya leaders and the dpon-chens.

Kublai Khan commissioned Chögyal Phagpa to design a new writing system to unify the writing of the multilingual Mongol Empire. Chögyal Phagpa in turn modified the traditional Tibetan script and gave birth to a new set of characters called Phagspa script which was completed in 1268. Kublai Khan decided to use the Phagspa script as the official writing system of the empire, including when he became Emperor of China in 1271, instead of the Chinese ideogrammes and the Uyghur script. However, he encountered major resistances and difficulties when trying to promote this script and never achieved his original goal. As a result, only a small number of texts were written in this script, and the majority were still written in Chinese ideogrammes or the Uyghur alphabet. The script fell into disuse after the collapse of the Yuan dynasty in 1368. The script was, though never widely, used for about a century and is thought to have influenced the development of modern Korean script.

Revolt

The Sakya hegemony over Tibet continued into the middle of the fourteenth century, although it was challenged by a revolt of the Drikung Kagyu sect with the assistance of Duwa of the Chagatai Khanate in 1285. The revolt was suppressed in 1290 when the Sakyas and the Yuan army under Temür Buqa [zh; ja], Kublai's grandson, burned Drigung Monastery and killed 10,000 people.

Decline of the Yuan

Between 1346 and 1354, the Yuan dynasty was weakening from uprisings in the main Chinese provinces. As Yuan declined, in Tibet, Tai Situ Changchub Gyaltsen toppled the Sakya and founded the Phagmodrupa dynasty, the rulers of which belonged to the Kagyu sect. The succession of Sakya lamas in Tibet came to an end in 1358, when central Tibet in its entirety came under control of the Kagyu sect, and Tibet's independence was restored, to last nearly 400 years. "By the 1370s the lines between the schools of Buddhism were clear." Nevertheless, the Phagmodrupa founder avoided directly resisting the Yuan court until its fall in 1368, when his successor Jamyang Shakya Gyaltsen decided to open relations with the Ming dynasty, founded by ethnic Han.

Mongol conquest of China

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Mongol_conquest_of_China 

 

Battle between the Mongol and Jin Jurchen armies in north China in 1211 depicted in the Jami' al-tawarikh (Compendium of Chronicles) by Rashid-al-Din Hamadani.

The Mongol conquest of China was a series of major military efforts by the Mongol Empire to conquer various empires ruling over China for 74 years (1205–1279). It spanned seven decades in the 13th century and involved the defeat of the Jin dynasty, Western Liao, Western Xia, Tibet, the Dali Kingdom, the Southern Song, and the Eastern Xia. The Mongol Empire under Genghis Khan started the conquest with small-scale raids into Western Xia in 1205 and 1207.

In 1279, the Mongol ruler Kublai Khan formally established the Yuan dynasty in the Chinese tradition, having crushed the last Song resistance, marking the reunification of China under Mongol rule, the first time that non-Han people had ruled the entire country. It was the first time that Tibet was unified with the rest of China.

Conquest of Western Xia

Main article: Mongol conquest of Western Xia

In the early 1200s, Temujin, soon to be Genghis Khan, began consolidating his power in Mongolia. Following the death of the Kerait leader Ong Khan to Temujin's emerging Mongol Empire in 1203, Kerait leader Nilqa Senggum led a small band of followers into Western Xia. However, after his adherents took to plundering the locals, Nilqa Senggum was expelled from Western Xia territory.

Using his rival Nilga Senggum's temporary refuge in Western Xia as a pretext, Temujin launched a raid against the state in 1205 in the Edsin region. The Mongols plundered border settlements and one local Western Xia noble accepted Mongol supremacy. The next year, 1206, Temujin was formally proclaimed Genghis Khan, ruler of all the Mongols. In 1207, Genghis led another raid into Western Xia, invading the Ordo region and sacking Wuhai, the main garrison along the Yellow River, before withdrawing in 1208.

In 1209, Genghis Khan undertook a larger campaign to secure the submission of Western Xia. After defeating a force led by Kao Liang-Hui outside Wuhai, Genghis captured the city and pushed up along the Yellow River, taking several cities and besieging the capital Yinchuan, which possessed a well-fortified garrison of 150,000. The Mongols were not yet experienced with siege warfare, and attempted to build a dike to divert the Yellow River and flood the city. However, the dike instead broke and flooded the Mongol camp. Emperor Li Anquan, still under threat by the Mongols and receiving no relief from the Jin dynasty, surrendered to the Mongol and demonstrated his loyalty by giving his daughter Chaka to Genghis in marriage, along with a tribute of camels, falcons, and textiles.

After their defeat in 1210, the Western Xia served as faithful Mongol vassals for the following decade, aiding the Mongols against the Jin. In 1219, Genghis Khan launched his campaign against the Khwarazmian dynasty in Central Asia, and requested military aid from Western Xia. However, the emperor and his military commander Asha refused to take part in the campaign, stating that if Genghis had too few troops to attack Khwarazm, then he had no claim to supreme power. Infuriated, Genghis swore vengeance and left to invade Khwarazm, while Western Xia attempted alliances with the Jin and Song dynasties against the Mongols.

After defeating Khwarazm in 1221, Genghis prepared his armies to punish Western Xia for their betrayal, and in 1225 he attacked with a force of approximately 180,000. After taking Khara-Khoto, the Mongols began a steady advance southward. Asha, commander of the Western Xia troops, could not afford to meet the Mongols as it would involve an exhausting westward march from the capital Yinchuan through 500 kilometers of desert, and so the Mongols steadily advanced from city to city. Enraged by Western Xia's fierce resistance, Genghis engaged the countryside in annihilative warfare and ordered his generals to systematically destroy cities and garrisons as they went. Genghis divided his army and sent general Subutai to take care of the westernmost cities, while the main force under Genghis moved east into the heart of the Western Xia Empire and took Ganzhou, which was spared destruction upon its capture due to it being the hometown of Genghis's commander Chagaan.

In August 1226, Mongol troops approached Wuwei, the second-largest city of the Western Xia empire, which surrendered without resistance in order to escape destruction. In Autumn 1226, Genghis took Liangchow, crossed the Helan Shan desert, and in November lay siege to Lingwu, a mere 30 kilometers from Yinchuan. Here, in the Battle of Yellow River, the Mongols destroyed a force of 300,000 Western Xia that launched a counter-attack against them.

Genghis reached Yinchuan in 1227, laid siege to the city, and launched several offensives into Jin to prevent them from sending reinforcements to Western Xia, with one force reaching as a far as Kaifeng, the Jin capital. Yinchuan lay besieged for about six months, after which Genghis opened up peace negotiations while secretly planning to kill the emperor. During the peace negotiations, Genghis continued his military operations around the Liupan mountains near Guyuan, rejected an offer of peace from the Jin, and prepared to invade them near their border with the Song. However, in August 1227, Genghis died of a historically uncertain cause, and, in order not to jeopardize the ongoing campaign, his death was kept a secret. In September 1227, Emperor Mozhu surrendered to the Mongols and was promptly executed. The Mongols then mercilessly pillaged Yinchuan, slaughtered the city's population, plundered the imperial tombs west of the city, and completed the effective annihilation of the Western Xia state.

Conquest of Jin dynasty

The siege of Zhongdu (modern Beijing) in 1213–14.

Mongol Empire's Ayimaq in North China

Main article: Mongol conquest of Jin China

One of the major goals of Genghis Khan was the conquest of the Jin dynasty, allowing the Mongols to avenge the earlier death of a Mongol Khan, gain the riches of northern China and to establish the Mongols as a major power in the East-Asian world.

Genghis Khan declared war in 1211, and while Mongols were victorious in the field, they were frustrated in their efforts to take major cities. In his typically logical and determined fashion, Genghis and his highly developed staff studied the problems of the assault of fortifications. With the help of Chinese engineers, they gradually developed the techniques to take down fortifications. This eventually would make troops under the Mongols some of the most accomplished and most successful besiegers in the history of warfare.

As a result of a number of overwhelming victories in the field and a few successes in the capture of fortifications deep within China, Genghis had conquered and consolidated Jin territory as far south as the Great Wall by 1213. Cherik soldiers were non-nomad soldiers in the Mongol military. Jin defectors and Han Chinese conscripts were recruited into new armies formed by the Mongols as they destroyed the Jin dynasty. A critical role in the defeat of the Jin was carried out by the Han Chinese cherik forces. Han Chinese defectors led by General Liu Bolin defending Tiancheng from the Jin in 1214 while Genghis Khan was busy going back north. In 1215 Xijing fell to Liu Bolin's army. The original Han cherik forces were created in 1216 and Liu Bolin appointed as their leading officer. As Han troops kept defecting from the Jin to the Mongols the size of Han cherik forces swelled and they had to be partitioned between different units. Han soldiers made up the majority of the Khitan Yelu Tuhua's army, while Juyin soldiers from Zhongdu made up Chalaer's army and Khitan made up Uyar's army. Chalaer, Yelu Tuhua and Uyar led three cherik armies in northern China under the Mongol commander Muqali in addition to his tamma armies in 1217–1218.

Many Han Chinese and Khitan defected to the Mongols to fight against the Jin. Two Han Chinese leaders, Shi Tianze, Liu Heima [zh] (劉黑馬, Liu Ni), and the Khitan Xiao Zhala [zh] (蕭札剌) defected and commanded the 3 Tumens in the Mongol army. Liu Heima and Shi Tianze served Ogödei Khan. Liu Heima and Shi Tianxiang led armies against Western Xia for the Mongols. There were 4 Han Tumens and 3 Khitan Tumens, with each Tumen consisting of 10,000 troops. The three Khitan Generals Shimobeidier (石抹孛迭兒), Tabuyir (塔不已兒) and Xiao Zhongxi (蕭重喜) commanded the three Khitan Tumens and the four Han Generals Zhang Rou, Yan Shi, Shi Tianze, and Liu Heima commanded the four Han tumens under Ogödei Khan. Shi Tianze (Shih T'ien-tse), Zhang Rou [zh] (Chang Jou, 張柔), and Yan Shi [zh] (Yen Shih, 嚴實) and other high ranking Chinese who served in the Jin dynasty and defected to the Mongols helped build the structure for the administration of the new state. The Mongols received defections from Han Chinese and Khitans while the Jin were abandoned by their own Jurchen officers. Interethnic marriage between Han and Jurchen became common at this time. The Han Chinese General Shi Tianze's father Shi Bingzhi (史秉直, Shih Ping-chih) were married to a Jurchen woman Shi Tianze was married to two Jurchen women (Mo-nien and Na-ho), a Han Chinese woman (Shi), and a Korean woman (Li), and his son Shi Gang was born to one of his Jurchen wives and the family served the Yuan prominently. and Shi Gang married a Kerait woman, the Kerait were Mongolified Turkic people and part of the "Mongol nation".

Genghis advanced with three armies into the heart of Jin territory, between the Great Wall and the Yellow River. With the help of Chenyu Liu, one of the top officers who betrayed Jin, as well as the Southern Song, who wanted revenge on Jin, Genghis defeated the Jin forces, devastated northern China, captured numerous cities, and in 1215 besieged, captured and sacked the Jin capital of Yanjing (modern-day Beijing).

However, the Jin emperor, Xuan Zong, did not surrender, but moved his capital to Kaifeng. The city fell in the siege of Kaifeng in 1232. Emperor Aizong fled to the town of Caizhou. After this, the Han Chinese general Shi Tianze led troops to pursue Emperor Aizong as he retreated, and destroyed an 80,000-strong Jin army led by Wanyan Chengyi (完顏承裔) at Pucheng (蒲城). The Jin dynasty collapsed after the siege of Caizhou in 1234. Eastern Xia, an short-lived kingdom which declared independence from Jin in 1215, was conquered in 1233.

The first Han armies in the Mongol army were those led by defecting individual officers. There were 1,000 Han (Chinese) troops each in 26 units which made up three tumeds arranged by Ogedei Khan on a decimal system. The Han officer Shi Tianze, Han officer Liu Ni and the Khitan officer Xiao Chala, all three of whom defected to the Mongols from the Jin led these three tumeds. Chang Jung, Yen Shi and Chung Jou led three additional tumeds which were created before 1234. The Han defectors were called the "Black Army" (Hei Jun) by the Mongols before 1235. A new infantry based "New Army" (Xin Jun) was created after the Mongols received 95,000 additional Han soldiers through conscription once the 1236 and 1241 censuses were taken after the Jin was crushed. Han cherik forces were used to fight against Li Tan's revolt in 1262. The New Army and Black Army had hereditary officer posts like the Mongol army itself.

The Mongols valued physicians, craftsmen and religious clerics and ordered them to be spared from death and brought to them when cities were taken in northern China.

Conquest of Dali Kingdom

Möngke Khan dispatched Kublai to the Dali Kingdom in 1253 to outflank the Song. The Gao family dominated the court, resisted and murdered Mongol envoys. The Mongols divided their forces into three. One wing rode eastward into the Sichuan basin. The second column under Uryankhadai took a difficult way into the mountains of western Sichuan. Kublai himself headed south over the grasslands, meeting up with the first column. While Uryankhadai galloping in along the lakeside from the north, Kublai took the capital city of Dali and spared the residents despite the slaying of his ambassadors. The Dali King Duan Xingzhi [zh] (段興智) himself defected to the Mongols, who used his troops to conquer the rest of Yunnan. The Mongols appointed King Duan Xingzhi as Maharajah and stationed a pacification commissioner there. After Kublai's departure, unrest broke out among the Black Jang (one of the main ethnic groups of the Dali kingdom). By 1256, Uryankhadai, the son of Subutai had completely pacified Yunnan. The Duan family were originally Han Chinese from Wuwei in Gansu.

The Duan family still ruled Dali relatively independently during the Yuan dynasty. The Ming abolished them.

The Tusi chieftains and local tribe leaders and kingdoms in Yunnan, Guizhou and Sichuan submitted to Yuan rule and were allowed to keep their titles. The Han Chinese Yang family ruling the Chiefdom of Bozhou which was recognized by the Song dynasty and Tang dynasty also received recognition by the Mongols in the Yuan dynasty and later by the Ming dynasty. The Luo clan in Shuixi led by Ahua were recognized by the Yuan emperors, as they were by the Song emperors when led by Pugui and Tang emperors when led by Apei. They descended from the Shu Han era king Huoji who helped Zhuge Liang against Meng Huo. They were also recognized by the Ming dynasty.

Southwestern China

Many Tusi chiefdoms and kingdoms in southwestern China which existed before the Mongol invasions were allowed to retain their integrity as vassals of the Yuan dynasty after surrendering, including the Kingdom of Dali, the Han Chinese Yang family ruling the Chiefdom of Bozhou with its seat at the castle Hailongtun, Chiefdom of Lijiang, Chiefdom of Shuidong, Chiefdom of Sizhou, Chiefdom of Yao'an, Chiefdom of Yongning and Mu'ege. As were the Goryeo dynasty and the Kingdom of Qocho.

The Han Chinese nobles Duke Yansheng and Celestial Masters continued possessing their titles in the Yuan dynasty since the previous dynasties.

Conquest of Southern Song

Main article: Mongol conquest of Song China

At second, the Mongols allied with Southern Song as both had a common enemy in the form of Jin. However, this alliance broke down with the destruction of Jur'chen Jin in 1234. After Song forces captured the former Northern Song capitals of Luoyang, Chang'an and Kaifeng from the Mongols and the Song had killed a Mongol ambassador, the Mongols declared war on the Song. Very quickly the Mongol armies forced the Song back to the Yangtze, although the two sides would be engaged in a four-decade war until the fall of the Song in 1276. Islamic engineers joined later and especially contributed counterweight trebuchets, "Muslim phao", which had a maximum range of 300 meters compared to 150 meters of the ancient Chinese predecessor. It played a significant role in taking the Chinese strongholds and was as well used against infantry units on the battlefield.

The Mongol force which invaded south China was far greater than the force they sent to invade the Middle East in 1256.

The Mongols made heavy use of indigenous ethnic minority soldiers in southern China rather than Mongols. The Kingdom of Dali's indigenous Cuan-Bo army led by the Duan royal family were the majority of the forces in the Mongol Yuan army sent to attack Song China during battles along the Yangtze river. During a Mongol attack against the Song China, there were only 3,000 Mongol cavalry at one point under the Mongol commander Uriyangkhadai, the majority of his army were native Cuan-Bo with Duan officers.

While the Mongol forces had success against the non-Han Chinese ruled states of the Jin and Xia, conquering the Song took much more time. The Song forces were equipped with the best technology available at the time, such as an ample supply of gunpowder weapons like fire lances, rockets and flamethrowers. The fierce resistance of the Song forces resulted in the Mongols having to fight the most difficult war in all of their conquests, and the Mongols required every advantage they could gain and "every military artifice known at that time" in order to win. They looked to peoples they already conquered to acquire various military advantages. However, intrigues at the Song court would favor the Mongols.

The Yuan dynasty created a "Han Army" (漢軍) out of defected Jin troops and army of defected Song troops called the "Newly Submitted Army" (新附軍). Southern Song Chinese troops who defected and surrendered to the Mongols were granted Korean women as wives by the Mongols, whom the Mongols earlier took during their invasion of Korea as war booty. The many Song Chinese troops who defected to the Mongols were given oxen, clothes and land by Kublai Khan. As prize for battlefield victories, lands sectioned off as appanages were handed by the Yuan dynasty to Chinese military officers who defected to the Mongol side. The Yuan gave Song Chinese soldiers who defected to the Mongols juntun, a type of military farmland. Chagaan (Tsagaan) and Han tumen General Zhang Rou jointly launched an attack on the Song dynasty ordered by Töregene Khatun.

After several indecisive wars, the Mongols unsuccessfully attacked the Song garrison at Diaoyu Fortress Hechuan when their Great Khan, Möngke, died of cholera or dysentery. However, the general responsible for this defence was not rewarded but instead was punished by the Song court. Discouraged, he defected to the Mongols and suggested to Möngke's successor, Kublai, that the key to the conquest of Song was the capture of Xiangyang, a vital Song stronghold.

The Yuan dynasty under Kublai Khan after the conquest of Southern Song dynasty.

The Mongols quickly enclosed Xiangyang and defeated any attempt to reinforce it by the Song.

After a siege that lasted several years, and with the help of Muslim artillery created by Iraqi engineers, the Mongols finally forced the city of Xiangyang to surrender. The dying Song dynasty sent its armies against the Mongols at Yehue under the incompetent chancellor Jia Sidao. Predictably, the battle was a disaster. Running out of troops and supplies, the Song court surrendered to the Mongols in 1276.

Many Han Chinese were enslaved in the process of the Mongols invasion of China proper. According to Japanese historian Sugiyama Masaaki (杉山正明) and Funada Yoshiyuki (舩田善之), there were also a certain number of Mongolian slaves owned by Han Chinese during the Yuan dynasty. However, there is no evidence that Han Chinese, who were considered people of the bottom of Yuan society according to some researchers, suffered particularly cruel abuse.

With the desire to rule all of China, Kublai established the Yuan dynasty and became Emperor of China. However, despite the surrender of the Song court, resistance of Song remnants remained. Chinese resistance lasted for a few more years as Song loyalists organized themselves around a powerless boy emperor, brother to the last formal Song emperor. In an attempt to restore the Song dynasty, several Song officials set up a government in Guangdong, aboard ships of the vast Song navy, which still maintained over a thousand ships (which then carried the Song army, which had been forced by the Mongol army off of the land onto these Song warships). Realizing this, in 1279 Kublai sent his fleet to engage the Song fleet at the battle of Yamen in the waters off of modern Hong Kong, winning a decisive victory in which the last Song Emperor Bing of Song and his loyal officials committed suicide. This was the final major military confrontation of the Mongol conquest of the Song in southern China.

However, members of the Song Imperial Family continued to live in the Yuan dynasty like Emperor Gong of Song, Zhao Mengfu, and Zhao Yong. Zhao Mengfu painted at the Yuan court and was personally interviewed by Kublai Khan. This practice was referred to as 二王三恪, "Two Kings and Three Ke's."

Historian Patricia Buckley Ebrey noted that the Mongol Yuan dynasty treated the ethnically Jurchen Wanyan royal family of the Jin Dynasty harshly, totally butchering them by the hundreds along with the Tangut emperor of Western Xia when they defeated him earlier. However, Ebrey notes that the Mongols were totally lenient with the Han Chinese Zhao royal family of the Southern Song, unlike the Jurchens treatment of the Northern Song in the Jingkang incident. The Mongol armies spared the Southern Song royalty in the capital of Hangzhou, like Emperor Gong of Song and his mother. Without sacking the city, they spared the civilians inside, allowing them to go about their normal business, and rehired Southern Song officials. The Mongols did not take the southern Song palace women for themselves but instead had Han Chinese artisans in Shangdu marry the palace women. The Mongol emperor Kublai Khan even granted a Mongol princess from his own Borjigin family as a wife to the surrendered Han Chinese Southern Song Emperor Gong of Song and they fathered a son together named Zhao Wanpu.

Chinese resistance in Vietnam against the Mongols

The ancestors of the Trần clan originated from the province of Fujian and later migrated to Đại Việt under Trần Kinh (陳京 Chén Jīng), the ancestor of the Trần clan. Their descendants, the later rulers of Đại Việt who were of mixed-blooded descent later established the Trần dynasty, which ruled Vietnam (Đại Việt). Despite many intermarriages between the Trần and several members of the Lý dynasty alongside members of their imperial court as in the case of Trần Lý and Trần Thừa, some of the mixed-blooded descendants of the Trần dynasty and certain members of the clan were still capable of speaking Chinese such as when a Yuan dynasty envoy had a meeting with the Chinese-speaking Trần prince Trần Quốc Tuấn in 1282.

Professor Liam Kelley noted that people from Song dynasty China like Zhao Zhong and Xu Zongdao fled to Tran dynasty ruled Vietnam after the Mongol invasion of the Song and they helped the Tran fight against the Mongol invasion. The ancestors of the Tran clan originated from the modern day province of Fujian as did the Daoist cleric Xu Zongdao who recorded the Mongol invasion and referred to them as "Northern bandits". He quoted the Đại Việt Sử Ký Toàn Thư which said "When the Song [Dynasty] was lost, its people came to us. Nhật Duật took them in. There was Zhao Zhong who served as his personal guard. Therefore, among the accomplishments in defeating the Yuan [i.e., Mongols], Nhật Duật had the most." The Tran defeated the Mongol invasions of Vietnam.

Southern Song Chinese military officers and civilian officials left to overseas countries, went to Vietnam and intermarried with the Vietnamese ruling elite and went to Champa to serve the government there as recorded by Zheng Sixiao. Southern Song soldiers were part of the Vietnamese army prepared by emperor Trần Thánh Tông against the second Mongol invasion.

Tactics and policies

Main articles: Mongol invasion of Central Asia, Mongol invasion of Khwarezmia, Siege of Baghdad (1258), Mongol Empire, and Ilkhanate

During their campaigns, the Mongol Empire recruited many nationalities in their warfare, such as those of Central and East Asia. The Mongols employed Chinese troops, especially those who worked catapults and gunpowder to assist them in other conquests. In addition to Chinese troops, many scholars and doctors from China accompanied Mongol commanders to the west. The Mongols valued people with specialized skills.

The ability to make cast iron which was tough enough for shooting objects with gunpowder was available to the Chinese in the Song dynasty and it was adopted by the Liao, Jin, and Yuan dynasties.

During the invasion of Transoxiana in 1219, along with the main Mongol force, Genghis Khan used a Chinese specialist catapult unit in battle. They were used in Transoxania again in 1220. The Chinese may have used the catapults to hurl gunpowder bombs, since they already had them by this time (although there were other siege engineers and technologies used in the campaigns, too.) While Genghis Khan was conquering Transoxania and Central Asia, several Chinese who were familiar with gunpowder were serving with Genghis's army. "Whole regiments" entirely made out of Chinese were used by the Mongols to command bomb hurling trebuchets during the invasion of Iran. Historians have suggested that the Mongol invasion had brought Chinese gunpowder weapons to Central Asia. One of these was the huochong, a Chinese mortar. Books written around the area afterward depicted the use of gunpowder weapons which resembled that of China.

One thousand northern Chinese engineer squads accompanied the Mongol Hulagu Khan during his conquest of the Middle East. 1,000 Chinese participated in the Siege of Baghdad (1258). The Chinese General Guo Kan was one of the commanders during the siege and appointed Governor of Baghdad after the city was taken.

While serving in the Mongol armies, Chinese generals were able to observe the invasion of West Asia.

According to Ata-Malik Juvayni during the assault on the Alamut Assassins fort, "Khitayan" built siege weapons resembling crossbows were used. "Khitayan" meant Chinese and it was a type of arcuballista, deployed in 1256 under Hulagu's command. Stones were knocked off the castle and the bolts "burnt" a great number of the Assassins. They could fire a distance around 2,500 paces. The device was described as an ox's bow. Pitch which was lit on fire was applied to the bolts of the weapon before firing. Another historian thinks that instead gunpowder might have been strapped onto the bolts which caused the burns during the battle recorded by Juvayini.

Alans were recruited into the Mongol forces with one unit called "Right Alan Guard" which was combined with "recently surrendered" soldiers, Mongols, and Chinese soldiers stationed in the area of the former Kingdom of Qocho and in Besh Balikh the Mongols established a Chinese military colony led by Chinese general Qi Kongzhi (Ch'i Kung-chih).

Against the Alans and the Cumans (Kipchaks), the Mongols used divide and conquer tactics: first the Mongols told the Cumans to stop allying with the Alans and then, after the Cumans followed their suggestion, the Mongols defeated the Alans and then attacked the Cumans. Alan and Kipchak guards were used by Kublai Khan. In 1368 at the end of the Yuan dynasty in China Toghan Temür was accompanied by his faithful Alan guards. "Mangu enlisted in his bodyguard half the troops of the Alan prince, Arslan, whose younger son Nicholas took a part in the expedition of the Mongols against Karajang (Yunnan). This Alan imperial guard was still in existence in 1272, 1286 and 1309, and it was divided into two corps with headquarters in the Ling pei province (Karakorúm)." Alans were converted to Roman Catholic Christianity as were Armenians in China by John of Montecorvino.

Siege strategy

James Waterson cautioned against attributing the population drop in northern China to Mongol slaughter since much of the population may have moved to southern China under the Southern Song or died of disease and famine as agricultural and urban city infrastructure were destroyed. The Mongols spared cities from massacre and sacking if they surrendered, like Kaifeng which was surrendered to Subetai by Xu Li, Yangzhou, which was surrendered to Bayan by Li Tingzhi's second in command after Li Tingzhi was executed by the Southern Song, and Hangzhou, which was spared from sacking when it surrendered to Kublai Khan. Han Chinese and Khitan soldiers defected en masse to Genghis Khan against the Jurchen Jin dynasty. Towns which surrendered were spared from sacking and massacre by Kublai Khan. The Khitan reluctantly left their homeland in Manchuria as the Jin moved their primary capital from Beijing south to Kaifeng and defected to the Mongols.

Neo-Confucianism

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Neo-Confucianism

Confucianism

Neo-Confucianism (Chinese: 宋明理學; pinyin: Sòng-Míng lǐxué, often shortened to lǐxué 理學, literally "School of Principle") is a moral, ethical, and metaphysical Chinese philosophy influenced by Confucianism, which originated with Han Yu (768–824) and Li Ao (772–841) in the Tang dynasty, and became prominent during the Song and Ming dynasties under the formulations of Zhu Xi (1130–1200). After the Mongol conquest of China in the thirteenth century, Chinese scholars and officials restored and preserved neo-Confucianism as a way to safeguard the cultural heritage of China.

Neo-Confucianism could have been an attempt to create a more rationalist and secular form of Confucianism by rejecting mystical elements of Taoism and Buddhism that had influenced Confucianism during and after the Han dynasty. Although the neo-Confucianists were critical of Taoism and Buddhism, the two did have an influence on the philosophy, and the neo-Confucianists borrowed terms and concepts. However, unlike the Buddhists and Taoists, who saw metaphysics as a catalyst for spiritual development, religious enlightenment, and immortality, the neo-Confucianists used metaphysics as a guide for developing a rationalist ethical philosophy. Traditional Confucian beliefs such as gender roles were also included, leading to the devaluing of women in Korea.

Origins

Further information: Religion in the Song dynasty § Neo-Confucianism

Bronze statue of Zhou Dunyi in White Deer Grotto Academy

Neo-Confucianism has its origins in the Tang dynasty; the Confucianist scholars Han Yu and Li Ao are seen as forebears of the neo-Confucianists of the Song dynasty. The Song dynasty philosopher Zhou Dunyi (1017–1073) is seen as the first true "pioneer" of neo-Confucianism, using Taoist metaphysics as a framework for his ethical philosophy. Neo-Confucianism was both a revival of classical Confucianism, updated to align with the social values of the Song dynasty, and a reaction to the challenges of Buddhism and Taoism philosophy and religion which emerged during the Zhou and Han dynasties. Although the neo-Confucianists denounced Buddhist metaphysics, Neo-Confucianism did borrow Taoist and Buddhist terminology and concepts.

One of the most important exponents of neo-Confucianism was Zhu Xi (1130–1200), his teachings were so influential that they were integrated into civil-service examination from approximately 1314 until 1905. He was a rather prolific writer, maintaining and defending his Confucian beliefs of social harmony and proper personal conduct. One of his most remembered was the book Family Rituals, where he provided detailed advice on how to conduct weddings, funerals, family ceremonies, and the veneration of ancestors. Buddhist thought soon attracted him, and he began to argue in Confucian style for the Buddhist observance of high moral standards. He also believed that it was important to practical affairs that one should engage in both academic and philosophical pursuits, although his writings are concentrated more on issues of theoretical (as opposed to practical) significance. It is reputed that he wrote many essays attempting to explain how his ideas were not Buddhist or Taoist and included some heated denunciations of Buddhism and Taoism. After the Xining era [zh] (1068–1077), Wang Yangming (1472–1529) is commonly regarded as the most important Neo-Confucian thinker. Wang's interpretation of Confucianism denied the rationalist dualism of Zhu's orthodox philosophy.

There were many competing views within the neo-Confucian community, but overall, a system emerged that resembled both Buddhist and Taoist (Daoist) thought of the time and some of the ideas expressed in the I Ching (Book of Changes) as well as other yin yang theories associated with the Taiji symbol (Taijitu). A well known neo-Confucian motif is paintings of Confucius, Buddha, and Lao Tzu all drinking out of the same vinegar jar, paintings associated with the slogan "The three teachings are one!"

While neo-Confucianism incorporated Buddhist and Taoist ideas, many neo-Confucianists strongly opposed Buddhism and Taoism. Indeed, they rejected the Buddhist and Taoist religions. One of Han Yu's most famous essays decries the worship of Buddhist relics. Nonetheless, neo-Confucian writings adapted Buddhist thoughts and beliefs to the Confucian interest. In China, neo-Confucianism was an officially recognized creed from its development during the Song dynasty until the early twentieth century, and lands in the sphere of Song China (Vietnam, Korea, and Japan) were all deeply influenced by neo-Confucianism for more than half a millennium.

Philosophy

Neo-Confucianism is a social and ethical philosophy using metaphysical ideas, some borrowed from Taoism, as its framework. The philosophy can be characterized as humanistic and rationalistic, with the belief that the universe could be understood through human reason, and that it was up to humanity to create a harmonious relationship between the universe and the individual.

The rationalism of neo-Confucianism is in contrast to the mysticism of the previously dominant Chan Buddhism. Unlike the Buddhists, the neo-Confucians believed that reality existed, and could be understood by humankind, even if the interpretations of reality were slightly different depending on the school of neo-Confucianism.

But the spirit of Neo-Confucian rationalism is diametrically opposed to that of Buddhist mysticism. Whereas Buddhism insisted on the unreality of things, Neo-Confucianism stressed their reality. Buddhism and Taoism asserted that existence came out of, and returned to, non-existence; Neo-Confucianism regarded reality as a gradual realization of the Great Ultimate... Buddhists, and to some degree, Taoists as well, relied on meditation and insight to achieve supreme reason; the Neo-Confucianists chose to follow Reason.

The importance of li in Neo-Confucianism gave the movement its Chinese name, literally "The study of Li".

Schools

Neo-Confucianism was a heterogeneous philosophical tradition, and is generally categorized into two different schools.

Two-school model vs. three-school model

In medieval China, the mainstream of neo-Confucian thought, dubbed the "Tao school", had long categorized a thinker named Lu Jiuyuan among the unorthodox, non-Confucian writers. However, in the 15th century, the esteemed philosopher Wang Yangming took sides with Lu and critiqued some of the foundations of the Tao school, albeit not rejecting the school entirely. Objections arose to Yangming's philosophy within his lifetime, and shortly after his death, Chen Jian (1497–1567) grouped Wang together with Lu as unorthodox writers, dividing neo-Confucianism into two schools. As a result, neo-Confucianism today is generally categorized into two different schools of thought. The school that remained dominant throughout the medieval and early modern periods is called the Cheng–Zhu school for the esteem it places in Cheng Yi, Cheng Hao, and Zhu Xi. The less dominant, opposing school was the Lu–Wang school, based on its esteem for Lu Jiuyuan and Wang Yangming.

In contrast to this two-branch model, the New Confucian Mou Zongsan argues that there existed a third branch of learning, the Hu-Liu school, based on the teachings of Hu Hong (Hu Wufeng, 1106–1161) and Liu Zongzhou (Liu Jishan, 1578–1645). The significance of this third branch, according to Mou, was that they represented the direct lineage of the pioneers of neo-Confucianism, Zhou Dunyi, Zhang Zai and Cheng Hao. Moreover, this third Hu-Liu school and the second Lu–Wang school, combined, form the true mainstream of neo-Confucianism instead of the Cheng–Zhu school. The mainstream represented a return to the teachings of Confucius, Mengzi, the Doctrine of the Mean and the Commentaries of the Book of Changes. The Cheng–Zhu school was therefore only a minority branch based on the Great Learning and mistakenly emphasized intellectual studies over the study of sagehood.

Cheng–Zhu school

Main article: Cheng–Zhu school

Zhu Xi's formulation of the neo-Confucian world view is as follows. He believed that the Tao (Chinese: 道; pinyin: dào; lit. 'way') of Tian (Chinese: 天; pinyin: tiān; lit. 'heaven') is expressed in principle or li (Chinese: 理; pinyin: lǐ), but that it is sheathed in matter or qi (Chinese: 氣; pinyin: qì). In this, his system is based on Buddhist systems of the time that divided things into principle (again, li), and function (Chinese: 事; pinyin: shì). In the neo-Confucian formulation, li in itself is pure and almost-perfect, but with the addition of qi, base emotions and conflicts arise. Human nature is originally good, the neo-Confucians argued (following Mencius), but not pure unless action is taken to purify it. The imperative is then to purify one's li. However, in contrast to Buddhists and Taoists, neo-Confucians did not believe in an external world unconnected with the world of matter. In addition, neo-Confucians in general rejected the idea of reincarnation and the associated idea of karma.

Different neo-Confucians had differing ideas for how to do so. Zhu Xi believed in gewu (Chinese: 格物; pinyin: géwù), the Investigation of Things, essentially an academic form of observational science, based on the idea that li lies within the world.

Lu–Wang school

Main article: Lu–Wang school

Wang Yangming (Wang Shouren), probably the second most influential neo-Confucian, came to another conclusion: namely, that if li is in all things, and li is in one's heart-mind, there is no better place to seek than within oneself. His preferred method of doing so was jingzuo (Chinese: 靜坐; pinyin: jìngzuò; lit. 'quiet sitting'), a practice that strongly resembles Chan (Zen) meditation, or zuochan (Japanese: 座禅; Chinese: 坐禪; pinyin: zuòchán; lit. 'seated meditation'). Wang Yangming developed the idea of innate knowing, arguing that every person knows from birth the difference between good and evil. Such knowledge is intuitive and not rational. These revolutionizing ideas of Wang Yangming would later inspire prominent Japanese thinkers like Motoori Norinaga, who argued that because of the Shinto deities, Japanese people alone had the intuitive ability to distinguish good and evil without complex rationalization. Wang Yangming's school of thought (Ōyōmei-gaku in Japanese) also provided, in part, an ideological basis for some samurai who sought to pursue action based on intuition rather than scholasticism. As such, it also provided an intellectual foundation for the radical political actions of low ranking samurai in the decades prior to the Meiji Restoration (1868), in which the Tokugawa shogunate (1600–1868) was overthrown.

In Korea

Further information: Korean Confucianism

Further information: Political factions during the Joseon dynasty

Portrait of Jo Gwang-jo

In Joseon Korea, neo-Confucianism was established as the state ideology. The Yuan occupation of the Korean Peninsula introduced Zhu Xi's school of neo-Confucianism to Korea. Neo-Confucianism was introduced to Korea by An Hyang during the Goryeo dynasty.^{[citation needed]} At the time that he introduced neo-Confucianism, the Goryeo dynasty was in the last century of its existence and influenced by the Mongol Yuan dynasty.

Many Korean scholars visited China during the Yuan era and An was among them. In 1286, he read a book of Zhu Xi in Yanjing and was so moved by it that he transcribed the book in its entirety and came back to Korea with it. It greatly inspired Korean intellectuals at the time and many, predominantly from the middle class and disillusioned with the excesses of organized religion (namely Buddhism) and the old nobility, embraced neo-Confucianism. The newly rising neo-Confucian intellectuals were leading groups aimed at the overthrow of the old (and increasingly foreign-influenced) Goryeo dynasty.

After the fall of Goryeo and the establishment of the Joseon dynasty by Yi Song-gye in 1392, neo-Confucianism was installed as the state ideology. Buddhism, and organized religion in general, was considered poisonous to the neo-Confucian order. Buddhism was accordingly restricted and occasionally persecuted by Joseon. As neo-Confucianism encouraged education, a number of neo-Confucian schools (서원 seowon and 향교 hyanggyo) were founded throughout the country, producing many scholars including Jo Gwang-jo (조광조, 趙光祖; 1482–1520), Yi Hwang (이황, 李滉; pen name Toegye 퇴계, 退溪; 1501–1570) and Yi I (이이, 李珥; 1536–1584).

In the early 16th century, Jo attempted to transform Joseon into an ideal neo-Confucian society with a series of radical reforms until he was executed in 1520. Despite this, neo-Confucianism soon assumed an even greater role in the Joseon dynasty. Soon neo-Confucian scholars, no longer content to only read and remember the Chinese original precepts, began to develop new neo-Confucian theories. Yi Hwang and Yi I were the most prominent of these new theorists.

Yi Hwang's most prominent disciples were Kim Seong-il (金誠一, 1538–1593), Yu Seong-ryong (柳成龍 1542–1607) and Jeong Gu (한강 정구, 寒岡 鄭逑, 1543–1620), known as the "three heroes". They were followed by a second generation of scholars who included Jang Hyungwang (張顯光, 1554–1637) and Jang Heung-Hyo (敬堂 張興孝, 1564–1633), and by a third generation (including Heo Mok, Yun Hyu, Yun Seon-do and Song Si-yeol) who brought the school into the 18th century 

But neo-Confucianism became so dogmatic in a relatively rapid time that it prevented much needed socioeconomic development and change, and led to internal divisions and criticism of many new theories regardless of their popular appeal. For instance, Wang Yangming's theories, which were popular in the Chinese Ming dynasty, were considered heresy and severely condemned by Korean neo-Confucianists. Furthermore, any annotations on Confucian canon different from Zhu Xi were excluded. Under Joseon, the newly emerging ruling class called Sarim (사림, 士林) also split into political factions according to their diversity of neo-Confucian views on politics. There were two large factions and many subfactions.

During the Japanese invasions of Korea (1592–1598), many Korean neo-Confucian books and scholars were taken to Japan and influenced Japanese scholars such as Fujiwara Seika and affected the development of Japanese neo-Confucianism.

In Japan

Main article: Edo Neo-Confucianism

Further information: Kansei Edict, Fujiwara Seika, Hayashi Razan, and Toju Nakae

In Vietnam

Further information: Văn Miếu, Quốc Tử Giám, Lê Thánh Tông, and Minh Mạng

Portrait of Chu Văn An (1292–1370), prominently Vietnamese Confucianist teacher in 14th century.

In 1070, emperor Lý Thánh Tông opened first Confucius university in Hanoi named Văn Miếu. The Lý, Trần court expanded the Confucianism influences in Vietnamese Mandarin through year examinations, continued the model of Tang dynasty until being annexed by the Ming invaders in 1407. In 1460, emperor Lê Thánh Tông of Lê dynasty adopted Neo-Confucianism as Đại Việt's basic values.

Bureaucratic examinations

Neo-Confucianism became the interpretation of Confucianism whose mastery was necessary to pass the bureaucratic examinations by the Ming, and continued in this way through the Qing dynasty until the end of the Imperial examination system in 1905. However, many scholars such as Benjamin Elman have questioned the degree to which their role as the orthodox interpretation in state examinations reflects the degree to which both the bureaucrats and Chinese gentry actually believed those interpretations, and point out that there were very active schools such as Han learning which offered competing interpretations of Confucianism.

The competing school of Confucianism was called the Evidential School or Han Learning and argued that neo-Confucianism had caused the teachings of Confucianism to be hopelessly contaminated with Buddhist thinking. This school also criticized neo-Confucianism for being overly concerned with empty philosophical speculation that was unconnected with reality.

Confucian canon

The Confucian canon as it exists today was essentially compiled by Zhu Xi. Zhu codified the canon of Four Books (the Great Learning, the Doctrine of the Mean, the Analects of Confucius, and the Mencius) which in the subsequent Ming and Qing dynasties were made the core of the official curriculum for the civil service examination.

New Confucianism

In the 1920s, New Confucianism, also known as modern neo-Confucianism, started developing and absorbed the Western learning to seek a way to modernize Chinese culture based on the traditional Confucianism. It centers on four topics: The modern transformation of Chinese culture; Humanistic spirit of Chinese culture; Religious connotation in Chinese culture; and Intuitive way of thinking, to go beyond the logic and to wipe out the concept of exclusion analysis. Adhering to the traditional Confucianism and the neo-confucianism, the modern neo-Confucianism contributes the nation's emerging from the predicament faced by the ancient Chinese traditional culture in the process of modernization; furthermore, it also promotes the world culture of industrial civilization rather than the traditional personal senses.