I shall investigate a quasi-historical event in the biographies of the second ‘Dharma King’ of the Tibetan Empire, Khri-srong Lde-btsan (Trisong Detsen). As the newborn heir to the throne, he was stolen from his mother by a rival queen; however, at a ceremonial event the still infant prince indicated his true descent by sitting on the lap of his maternal uncle. As Ruzsa (2016) noticed, the complex motif of the new ruler choosing his family by sitting on the lap of a male representative can be found in the Indian legend of Śunaḥśepa, embedded in a much richer structure. Following his reconstruction, by analysing further parallelisms in a wider corpus, it appears that the seemingly innocent story of a baby prince is, in fact, a remnant of an archaic rite. I suppose that originally this was a rite of passage, a special variant of puberty initiation: the consecration of the heir apparent. Furthermore, its relationship to the Indian legend of Śunaḥśepa connects it indirectly with the stories of Isaac and even Snow White and also with several rites of passage in ancient Greece. I will also suggest that some versions of the legend point to a probably even more archaic cycle of maternity rites with parallels in Solomon’s judgment and the Chinese Chalk Circle.
{"title":"An Initiation Rite in Tibetan Historiography","authors":"Mónika Szegedi","doi":"10.38144/tkt.2021.1.12","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.12","url":null,"abstract":"I shall investigate a quasi-historical event in the biographies of the second ‘Dharma King’ of the Tibetan Empire, Khri-srong Lde-btsan (Trisong Detsen). As the newborn heir to the throne, he was stolen from his mother by a rival queen; however, at a ceremonial event the still infant prince indicated his true descent by sitting on the lap of his maternal uncle. As Ruzsa (2016) noticed, the complex motif of the new ruler choosing his family by sitting on the lap of a male representative can be found in the Indian legend of Śunaḥśepa, embedded in a much richer structure. Following his reconstruction, by analysing further parallelisms in a wider corpus, it appears that the seemingly innocent story of a baby prince is, in fact, a remnant of an archaic rite. I suppose that originally this was a rite of passage, a special variant of puberty initiation: the consecration of the heir apparent. Furthermore, its relationship to the Indian legend of Śunaḥśepa connects it indirectly with the stories of Isaac and even Snow White and also with several rites of passage in ancient Greece. I will also suggest that some versions of the legend point to a probably even more archaic cycle of maternity rites with parallels in Solomon’s judgment and the Chinese Chalk Circle.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"167 5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116271036","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Previous research conducted in Hungary has shown that second generation Chinese immigrants construct a complex, multicultural identity which contains elements from the cultural environment created by the host society, the migrant diaspora, the family of the migrant and the country of origin as well. This paper presents the findings of an interview-based research project conducted in Hungary with the involvement of 20 second-generation Chinese immigrants and seeks to examine the complexity of their cultural identity, focussing especially the role of the family in the construction of traditions. According to our findings we argue that in the family setting, there is constant negotiation between generations regarding norms and traditions, which reveal different priorities. In this article I show that those areas where the most negotiations occur also overlap with the fields of increased parental interest and control, namely: education, dating/marriage, and language. I also discuss how holidays celebrated by the family show a high degree of flexibility and mixed solutions, involving cultural elements from both the host society and the country of origin.
{"title":"The Role of Family in the Construction of Traditions among Second-Generation Chinese Immigrants in Hungary","authors":"Eszter Knyihár, Gergely Salát","doi":"10.38144/tkt.2021.1.13","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.13","url":null,"abstract":"Previous research conducted in Hungary has shown that second generation Chinese immigrants construct a complex, multicultural identity which contains elements from the cultural environment created by the host society, the migrant diaspora, the family of the migrant and the country of origin as well. This paper presents the findings of an interview-based research project conducted in Hungary with the involvement of 20 second-generation Chinese immigrants and seeks to examine the complexity of their cultural identity, focussing especially the role of the family in the construction of traditions. According to our findings we argue that in the family setting, there is constant negotiation between generations regarding norms and traditions, which reveal different priorities. In this article I show that those areas where the most negotiations occur also overlap with the fields of increased parental interest and control, namely: education, dating/marriage, and language. I also discuss how holidays celebrated by the family show a high degree of flexibility and mixed solutions, involving cultural elements from both the host society and the country of origin.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129410457","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One socio-cultural aspect of the Korean language that foreign learners may encounter early is the extensive use of kinship terms in communicative situations. Korean kinship terms are carriers of important cultural information, thus misunderstandings or even breakdowns in communication are likely to happen if one lacks exposure to the cultural conceptualizations of these terms. Following the paradigm shift towards emphasizing intercultural communicative competence development in foreign language classrooms, the present study explores why teaching kinship terms in a Korean language classroom is important. The study presents an overview of the kinship terminological system and its relation to the cultural concepts and value system of Koreans, examines the current teaching situation of kinship terms primarily through language textbooks, and considers specific aspects that may affect the teaching of these terms. The study finds that insufficient attention is given to kinship terms, even though they are one of the most frequently used terms of address and reference. It is proposed that greater emphasis should be given to teaching kinship terms; furthermore, it is suggested that teachers should actively guide students to acquire the essential cultural knowledge about kinship terms.
{"title":"Teaching Culture through Language","authors":"Krisztina Nguyen","doi":"10.38144/tkt.2021.1.17","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.17","url":null,"abstract":"One socio-cultural aspect of the Korean language that foreign learners may encounter early is the extensive use of kinship terms in communicative situations. Korean kinship terms are carriers of important cultural information, thus misunderstandings or even breakdowns in communication are likely to happen if one lacks exposure to the cultural conceptualizations of these terms. Following the paradigm shift towards emphasizing intercultural communicative competence development in foreign language classrooms, the present study explores why teaching kinship terms in a Korean language classroom is important. The study presents an overview of the kinship terminological system and its relation to the cultural concepts and value system of Koreans, examines the current teaching situation of kinship terms primarily through language textbooks, and considers specific aspects that may affect the teaching of these terms. The study finds that insufficient attention is given to kinship terms, even though they are one of the most frequently used terms of address and reference. It is proposed that greater emphasis should be given to teaching kinship terms; furthermore, it is suggested that teachers should actively guide students to acquire the essential cultural knowledge about kinship terms.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"57 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116225800","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kinship terminology is a reflection of the kinship system in the language. Kinship is produced through marriage and family relationships. Terminology that refers to such kinship has gradually been refined over time. Due to historical developments and influences, Mongolian kinship terminology has increased and became more specific from the 13th century until today. Loanwords are an inevitable result of contacts with different languages and Mongolian kinship terminology has been influenced by this process as well. Mongolian dialects in Inner Mongolia were influenced by Chinese and are observable in kinship terminology. This does not apply to Mongolia and Russia (where the Kalmyks and Buryats live). This article will address three aspects. Firstly, the Mongolian kinship system will be briefly introduced. Secondly, the differences in kinship terminology between Middle Mongolian and contemporary Mongolian will be shown. Thirdly, kinship terminology of one of the Inner Mongolian dialects will be introduced.
{"title":"Introduction to the Mongolian Kinship Terminology in Inner Mongolia On the Example of Qarčin-Tümed Dialect","authors":"Wuyingga (UYANGA)","doi":"10.38144/tkt.2021.1.18","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.18","url":null,"abstract":"Kinship terminology is a reflection of the kinship system in the language. Kinship is produced through marriage and family relationships. Terminology that refers to such kinship has gradually been refined over time. Due to historical developments and influences, Mongolian kinship terminology has increased and became more specific from the 13th century until today. Loanwords are an inevitable result of contacts with different languages and Mongolian kinship terminology has been influenced by this process as well. Mongolian dialects in Inner Mongolia were influenced by Chinese and are observable in kinship terminology. This does not apply to Mongolia and Russia (where the Kalmyks and Buryats live). This article will address three aspects. Firstly, the Mongolian kinship system will be briefly introduced. Secondly, the differences in kinship terminology between Middle Mongolian and contemporary Mongolian will be shown. Thirdly, kinship terminology of one of the Inner Mongolian dialects will be introduced.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"66 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129895410","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Coming of age, as one of the major transitions in the human life cycle, marks the threshold between childhood and adulthood. This transition involves the physical and psychological, as well as the social maturity of the individual. The present article discusses the contemporary practice of the Japanese coming of age ritual, known as seijinshiki, which although it is a relatively modern invention, is nourished by a century-long tradition of coming of age rituals as well as by the traditional world-view on the human life cycle. Today, the ceremony is facing a new challenge due to the upcoming changes in the age of legal adulthood in Japan. Seijinshiki is an excellent example of how change is integrated as well as reflected throughout ritual practice. It vividly reflects social processes as well as mirroring several problems that Japanese society has been facing in our own time. The paper will examine some of these problems together with the major changes that affected the various forms of coming of age rites in Japan across history. The paper also demonstrates that ritual continues to be regarded in Japan as a valid social and individual instrument to treat passages in human life.
{"title":"Passage from Youth to Adulthood in Japan","authors":"Melinda Papp","doi":"10.38144/tkt.2021.1.8","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.8","url":null,"abstract":"Coming of age, as one of the major transitions in the human life cycle, marks the threshold between childhood and adulthood. This transition involves the physical and psychological, as well as the social maturity of the individual. The present article discusses the contemporary practice of the Japanese coming of age ritual, known as seijinshiki, which although it is a relatively modern invention, is nourished by a century-long tradition of coming of age rituals as well as by the traditional world-view on the human life cycle. Today, the ceremony is facing a new challenge due to the upcoming changes in the age of legal adulthood in Japan. Seijinshiki is an excellent example of how change is integrated as well as reflected throughout ritual practice. It vividly reflects social processes as well as mirroring several problems that Japanese society has been facing in our own time. The paper will examine some of these problems together with the major changes that affected the various forms of coming of age rites in Japan across history. The paper also demonstrates that ritual continues to be regarded in Japan as a valid social and individual instrument to treat passages in human life.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128779283","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Filial piety is one of the cardinal moral values in Confucianism, and has become a keystone in the Chinese social value system, describing and prescribing the proper functioning of human communities at micro (family) and macro (state) levels. The introduction of Buddhism, which advocates that only those who live in celibacy pursuing the career of a monk can easily have access to the highest truth, challenged the uniformly accepted moral obligations of Confucianism, and initiated a dialogue, sometimes a debate, with the Chinese literati on the differences and similarities of Buddhist and Confucianist ethics. This article offers an insight on how Chinese adepts of Buddhism made efforts to prove not only that filial piety is a requirement for all practitioners of Buddhism as a kind of concession in a social environment where filial piety is a representation of virtuous human existence, but also, by forging Indian scriptures on filial piety and visualisation and commenting on Indian scriptures, that this lies at the centre of Buddhist practice.
{"title":"The Buddhist Interpretation of the Confucianist Concept of Family","authors":"Imre Hamar","doi":"10.38144/tkt.2021.1.2","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.2","url":null,"abstract":"Filial piety is one of the cardinal moral values in Confucianism, and has become a keystone in the Chinese social value system, describing and prescribing the proper functioning of human communities at micro (family) and macro (state) levels. The introduction of Buddhism, which advocates that only those who live in celibacy pursuing the career of a monk can easily have access to the highest truth, challenged the uniformly accepted moral obligations of Confucianism, and initiated a dialogue, sometimes a debate, with the Chinese literati on the differences and similarities of Buddhist and Confucianist ethics. This article offers an insight on how Chinese adepts of Buddhism made efforts to prove not only that filial piety is a requirement for all practitioners of Buddhism as a kind of concession in a social environment where filial piety is a representation of virtuous human existence, but also, by forging Indian scriptures on filial piety and visualisation and commenting on Indian scriptures, that this lies at the centre of Buddhist practice.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117013320","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The 20th century brought different periods in the history of Mongolia including theocracy, socialism and democracy. This article describes what renouncing the world (especially the home and the family), taking ordination, and taking monastic vows meant at the turn of the 20th century and a century later. Extracts from interviews reveal the life of pre-novices, illustrating their family backgrounds, connections with family members after ordination, and support from and towards the family. The master-disciple relationship which was of great significance in Vajrayāna tradition, is also described. As few written sources are available to study monks’ family ties, the research was based on interviews recorded with old monks who lived in monasteries in their childhood (prior to 1937), monks who were ordained in 1990, and pre-novices of the current Tantric monastic school of Gandantegčenlin Monastery. The interviews revealed similarities and differences in monastic life in given periods due to historical reasons. Though Buddhism could not attain its previous, absolutely dominant role in Mongolia after the democratic changes, nowadays tradition and innovation exist in parallel.
{"title":"Renouncing the World and Taking Ordination","authors":"K. Teleki","doi":"10.38144/tkt.2021.1.4","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.4","url":null,"abstract":"The 20th century brought different periods in the history of Mongolia including theocracy, socialism and democracy. This article describes what renouncing the world (especially the home and the family), taking ordination, and taking monastic vows meant at the turn of the 20th century and a century later. Extracts from interviews reveal the life of pre-novices, illustrating their family backgrounds, connections with family members after ordination, and support from and towards the family. The master-disciple relationship which was of great significance in Vajrayāna tradition, is also described. As few written sources are available to study monks’ family ties, the research was based on interviews recorded with old monks who lived in monasteries in their childhood (prior to 1937), monks who were ordained in 1990, and pre-novices of the current Tantric monastic school of Gandantegčenlin Monastery. The interviews revealed similarities and differences in monastic life in given periods due to historical reasons. Though Buddhism could not attain its previous, absolutely dominant role in Mongolia after the democratic changes, nowadays tradition and innovation exist in parallel.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"122 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128325252","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this paper, I introduce some characteristics of family structure in the Old Uighur societies, based on previous studies. The corpus used as a source for the investigation comprises 13th–14th century contractual documents. I summarize the features of family structure in the Old Uighur society from three aspects. Firstly, the family structure is the extended paternal family consisting of kin groups. The ties between family members are strong, and blood relationships are particularly important. Secondly, males play a dominant role in the family and society. Thirdly, relatives can be freely traded and pawned. In addition, I also briefly explain the reasons for these peculiarities.
{"title":"Some Characteristic Features of Family Structure in the Old Uighur Societies (as Reflected in Contractual Documents)","authors":"Ruyi He","doi":"10.38144/tkt.2021.1.10","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.10","url":null,"abstract":"In this paper, I introduce some characteristics of family structure in the Old Uighur societies, based on previous studies. The corpus used as a source for the investigation comprises 13th–14th century contractual documents. I summarize the features of family structure in the Old Uighur society from three aspects. Firstly, the family structure is the extended paternal family consisting of kin groups. The ties between family members are strong, and blood relationships are particularly important. Secondly, males play a dominant role in the family and society. Thirdly, relatives can be freely traded and pawned. In addition, I also briefly explain the reasons for these peculiarities.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124051942","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Mongolian heroic epic J̌angγar cycles include many independent chapters, which are all connected to the deeds of the king, J̌angγar qaγan and his warriors. N. Poppe, A. S. Kichikov, W. Heissig and Rinčindorǰi studied the structure and pattern of the Mongolian heroic epics and agreed that matrimony is a notable pattern in Mongolian epics. The marriage of Qongγor is a classical story which reflects the typology of matrimony. In this article, I analyse the chapters describing different versions of the marriage of Qongγor in Kalmyk, Mongolia and Xinjiang. In the epic, the hero’s marriage follows the monogamous pattern, and a horse and a knife are presented as signs of engagement. This is evidence of the bride-price system. In addition, the custom of competition for the bride and the exogamy are the most notable features of the matrimonial system described in J̌angγar.
蒙古英雄史诗《J·J·γ·ar》有许多独立的章节，都与国王、J·J·γ·ar·γ·an及其战士的事迹有关。N. Poppe、a . S. Kichikov、W. Heissig和Rinčindorǰi研究了蒙古英雄史诗的结构和模式，认为婚姻是蒙古英雄史诗中一个显著的模式。琼γ或的婚姻是一个反映婚姻类型学的经典故事。本文分析了在卡尔梅克、蒙古和新疆描述琼γ或婚姻的不同版本的章节。在史诗中，男主角的婚姻遵循一夫一妻制的模式，一匹马和一把刀作为订婚的标志。这是彩礼制度的证据。此外，竞争新娘的习俗和异族通婚是《J ? J ? r》所描述的婚姻制度最显著的特征。
{"title":"Matrimonial Typology in the Mongolian Heroic Epic, J̌angγar","authors":"Aodunhu (ODONKÜÜ)","doi":"10.38144/tkt.2021.1.5","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.5","url":null,"abstract":"The Mongolian heroic epic J̌angγar cycles include many independent chapters, which are all connected to the deeds of the king, J̌angγar qaγan and his warriors. N. Poppe, A. S. Kichikov, W. Heissig and Rinčindorǰi studied the structure and pattern of the Mongolian heroic epics and agreed that matrimony is a notable pattern in Mongolian epics. The marriage of Qongγor is a classical story which reflects the typology of matrimony. In this article, I analyse the chapters describing different versions of the marriage of Qongγor in Kalmyk, Mongolia and Xinjiang. In the epic, the hero’s marriage follows the monogamous pattern, and a horse and a knife are presented as signs of engagement. This is evidence of the bride-price system. In addition, the custom of competition for the bride and the exogamy are the most notable features of the matrimonial system described in J̌angγar.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123589371","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Former Yan (285/337–370) was a state in Northeast China established by the Murong branch of the Xianbei, a partly nomadic people who had settled on the Chinese frontier in the 220s. The Murong gradually accommodated themselves to Chinese ways and, having defeated their rivals along the frontier by the 340s, became a major power in North China. A decade later they destroyed the states which had been strongest north of the Yellow River (Later Zhao 319–351) and their ruler assumed imperial dignity. By this time they were close to becoming the masters of North China. Schreiber explains one of the secrets of their success by arguing that the creation and the conduct of the Yan government was “a family affair”. He claimed that the Yan was a stable state, relatively free of internal turmoil and civil war. However, deteriorating family relations within the ruling elite, which did not lead to serious armed conflict but dragged on for about two decades, played a major role in the demise of their state. In the present paper I examine the causes of this deterioration and attempt to shed light on the connections between the crisis it caused and earlier attempts to forestall such a crisis.
{"title":"From Family Crisis to State Crisis","authors":"M. Balogh","doi":"10.38144/tkt.2021.1.9","DOIUrl":"https://doi.org/10.38144/tkt.2021.1.9","url":null,"abstract":"Former Yan (285/337–370) was a state in Northeast China established by the Murong branch of the Xianbei, a partly nomadic people who had settled on the Chinese frontier in the 220s. The Murong gradually accommodated themselves to Chinese ways and, having defeated their rivals along the frontier by the 340s, became a major power in North China. A decade later they destroyed the states which had been strongest north of the Yellow River (Later Zhao 319–351) and their ruler assumed imperial dignity. By this time they were close to becoming the masters of North China. Schreiber explains one of the secrets of their success by arguing that the creation and the conduct of the Yan government was “a family affair”. He claimed that the Yan was a stable state, relatively free of internal turmoil and civil war. However, deteriorating family relations within the ruling elite, which did not lead to serious armed conflict but dragged on for about two decades, played a major role in the demise of their state. In the present paper I examine the causes of this deterioration and attempt to shed light on the connections between the crisis it caused and earlier attempts to forestall such a crisis.","PeriodicalId":399310,"journal":{"name":"Távol-keleti Tanulmányok","volume":"831 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123291563","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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