Sinification of East and Southeast
Asia
Sinification (or, to Sinicize)
means the assimilation or spread of Chinese culture. During the Tang and Song dynasties, Chinese
civilization became so dynamic and powerful that it influenced, or sinicized, several prominent areas
around it. It is important to note not
only what aspects of Chinese civilization were absorbed in these areas, but
also what the limitations of Sinification were in each location.
Korea
Korea’s
oldest known kingdom was conquered by emperor Wudi of
the Han Dynasty in about 100 B.C.E. beginning the first wave of
Sinification. Although the conquest
would be short lived, Chinese influence remained. Interestingly, Buddhism became the cultural
bridge linking China
to Korea,
especially as Korean leaders, anticipating Empress Wu, gave state sponsorship
to Buddhism. Chinese writing was
introduced, despite the difficulties in adapting Chinese characters to the
spoken Korean language. One Korean emperor established universities to teach
the Confucian classics to Korean youth.
Additionally, the Koreans tried to emulate the Chinese style of
bureaucracy but they failed to overcome the power of the aristocracy; the land
owning nobles were able to thwart the implementation of a bureaucracy they knew
would minimize their own power and influence.
During the restoration of Chinese civilization, the Sui dynasty attempted unsuccessfully to reconquer
Korea. (Their failed campaign in Korea
had much to do with their downfall.) Soon
afterward the more powerful Tang Dynasty was able to conquer Korea
but they found ruling it a much more difficult affair. Their authority in Korea
was challenged by constant revolts.
Finally the Tang emperor struck a deal with the Silla
kingdom of Korea. They agreed to remove all military forces
from Korea if
the Silla would become vassals of the Tang dynasty
and make regular tribute payments. Even
with the Chinese as their overlords, the Koreans learned that this relation
with China was
very much to their benefit. Emissaries
traveling to China
with tribute payments returned with gains of greater value borrowed directly
from the Chinese court.
Impressed by the organization and economic success of Tang China,
Korean leaders sought to emulate Chinese culture in their homeland. Indeed, during this tributary relationship
with China an
open flow of culture was opened from China
to Korea and Sinification
in Korea would
reach its peak. Korean scholars traveled
to China to
consult with Confucian scholars; they returned with the latest Chinese books and
learning. Chinese innovations, fashions,
styles and etiquette made their way into Korea. The elite classes of Koreans became schooled
in Confucianism. In fact, besides Buddhism—which became popular among the
Korean masses—cultural Sinification occurred primarily among the aristocratic
classes. Despite these influences, however,
the Koreans never established a functioning bureaucracy and, consequently,
aristocratic families retained their hold over politics and society. Thus the Koreans were never able to curb,
like the Chinese, the power and influence of the nobles over the government.
Vietnam
Despite its proximity to China,
Vietnam has had
a distinct social and cultural heritage which instilled within them an
independent spirit. As the Han emperors
were consolidating their power, the Viets did not
wish to have their traditions obliterated by their powerful neighbors to the
north. Nevertheless, the Han dynasty
conquered Vietnam
and pulled them into their bureaucratic structure. Some Sinification occurred despite the tense
relations between the two.
During the
Tang dynasty the Chinese armies that marched into Vietnam
were met with fierce resistance.
However, they were soon victorious and set out to assimilate the Viets into Chinese culture.
One benefit the Tang derived from their conquest was a quicker ripening
form of rice. Once they had adopted this
from Vietnam
this type of rice became an important feature of the Tangs agricultural and
demographic boom.
In contrast
to the Koreans, the Viets did not enthusiastically cooperate
with their Chinese overlords and scorned many aspects of Chinese
civilization. However, they did
selectively adopt from the Chinese what they thought could strengthen
them. They found the Chinese system of
military organization to be very beneficial.
The application of Chinese irrigation technology drastically increased
agriculture in Vietnam. The population increased.
In spite of
these gains, the Viets resisted total
Sinification. Of course, mountains and
other geographical barriers made it more difficult for the Chinese to maintain
a tight control over Vietnam. But the people themselves became the greatest
barrier to Sinification. They resented
the distain Chinese bureaucrats had for their traditions. Moreover, the peasants never adopted Chinese
culture (except for Buddhism) and were quick to rouse against local Chinese
rulers. Perhaps the most visible incongruency between Vietnamese culture and Sinification
was Confucian patriarchy. Women in Vietnam
had higher positions in society relative to many other civilizations and were
allowed to freely engage in trade and other independent activities. Thus they chafed at foreign Confucian
teachings which would confine them to their homes and total submission to their
husbands. This aversion to patriarchy is
one reason the Viets were attracted to Buddhism more
than any other belief system coming in from China.
At any rate, women played a prominent
role in revolting against the Chinese on several occasions.
When the
Tang dynasty fell into decline, the Viets mounted a
massive revolt and won their independence from China. Future Chinese dynasties, as well as the
Mongols, would attempt to conquer the Viets, but to
no avail. Vietnam
would retain its independence until the 19th century when the French
incorporated it, at Indo-China, into its colonial empire.
Despite
inability of China
to hold on to Vietnam,
there was a permanent exchange of culture and technology between the two
areas. China
borrowed the fast ripening rice from the Viets. In return, Buddhism became an enduring and
powerful feature of the religious landscape of Vietnam. The irrigation and agricultural practices the
Viets borrowed from the Chinese were a benefit as
well. And the military technology and
practices they learned from the Chinese helped the Viets
drive south and extend their control over their adversaries beneath them (into
present day Cambodia).
Japan
Of these three areas Japan
was unique in that it consciously and intentionally chose to emulate Chinese
civilization. Japan
was never conquered by the Chinese, but the success of China
under the Tang dynasties motivated Japanese emperors to important elements of
Chinese civilization for their own gain.
In 646 C.E. the Japanese government embarked upon the Taika reforms, an attempt to reconstruct the
Japanese imperial government upon Chinese models. Japanese scholars struggled to master Chinese
script and Confucian classics. The
Japanese also sought to create a professional bureaucracy with an army made up
of peasant soldiers loyal ultimately to the emperor. They introduced the equal-field system of
agriculture. Court etiquette mimicked that of the Tang capital. At the popular level, the lower classes
converted the Buddhism and combined Mahayana deities with those of their native
nature spirits. Chinese influence in Japan
was never as profound as it was during the Nara
era.
As a result of Sinification Buddhism became so popular that
aristocrats feared the power of Buddhists over the government. Their fears were justified when they
uncovered a plot by Buddhists to take over the imperial government. A Buddhist had worked his way into he inner
social circle of the Emperor’s wife, planned to marry her, depose her husband,
and assume control of Japan. Shocked by this foiled plot, the Emperor
decided to uproot the Japanese capital at Nara, a haven
of Buddhist temples and power, and move it to Heian 28 miles away. The Taika reforms
were abandoned and Japan’s
great aristocratic families were returned to power in the various
provinces.
During the Heian era Japanese
courtly life reached a pinnacle of aristocratic and social sophistication. The details of this life are captured in Lady
Murasaki’s The Tale of Genji,
considered by many to be the first novel in the world. In Genji’s world every
day was a pursuit of romantic affairs and artistic entertainments; the drama of
social life was attended by elaborate ceremonies and social conventions, each
with their proper attire and etiquette. Aristocratic
conversation consisted in reciting Japanese verse pertinent to the
occasion. According to the novel, one’s
social class could be determined by the color of one’s robe, manners, even with
the timbre of one’s sneeze. Regardless
of one’s place in the complex hierarchy of aristocratic levels, all abhorred
the dress, manners and pastimes of the common people. Louis XIV’s court
at Versailles would have nothing
against the aristocratic refinements and ceremonies of Heian
China.
While imperial elites were obsessing about social decorum
and romantic intrigue, aristocratic families were busy wrestling control from
the imperial bureaucracy. In fact, until
the 16th century the emperor and his family would merely be a facade
of social pageantry while real power fell in the hands of powerful aristocratic
families. The best known of these was
the Fujiwara family. By using their wealth and influence over the
imperial family (one Fujiwara father saw four of his daughters married to
emperors) they basically ruled Japan
through their influence at the capital city of Heian. As these families increased their power—often
allied with local Buddhism monasteries—they began to deny the resources of
their regions to the emperor. With the
decrease of imperial control, banditry and crime increased and people began to
look to the local families for support rather than the emperor. Powerful families carved out regional
kingdoms and political power fragmented in Japan. The Japanese, seeing the Chinese Tang model
was no longer relevant to them, abandoned the civil service examinations, the
bureaucracy, and the equal field system.
Constant warring between these powerful families led to the
establishing of the Shogun, a
military dictator who ruled from the imperial capital through the use of local
warrior leaders called bushi. By the 15th century, rival claims
to the Shogunate let to full scale civil war in Japan. In the fighting, the imperial capital of Heian (Kyoto)
was destroyed and the Shogunate was dismantled. Central authority in Japan
had now completely fallen and feudalism became the order of the day. Nearly 300 feudal kingdoms emerged protected
by samurai loyal to local warlords now called daimyos. Under these
leaders, the samurai code of honor (bushido) was increasingly disregarded;
warriors turned to sneak attacks, betrayals and less honorable forms of
war.
In summary, Japan
was the only area around China
to intentionally implement aspects of Chinese civilization. Chinese script, bureaucracy, equal field
system were all purposely borrowed.
Buddhism made its way into Japan
as well. The concept of a centralized
imperial government, although weakened during this period, would re-emerge
later in Japanese history.