Sinocentrism refers to a worldview that China is the cultural, political, or economic center of the world.
The Fourth Era of Northern Domination was a period of Vietnamese history, from 1407 to 1427, during which Ming-dynasty China ruled Vietnam as the province of Jiaozhi. The Ming established their rule in Vietnam following their conquest of the Hồ dynasty in 1406-1407. The fourth period of Chinese rule over Vietnam eventually ended with the establishment of the Lê dynasty in 1428.
The Lê dynasty, also known in historiography as the Later Lê dynasty, officially Đại Việt, was the longest-ruling Vietnamese dynasty, having ruled from 1428 to 1789, with an interregnum between 1527 and 1533. The Lê dynasty is divided into two historical periods: the Initial Lê dynasty before the usurpation by the Mạc dynasty, in which emperors ruled in their own right, and the Revival Lê dynasty, in which emperors were figures reigned under the auspices of the powerful Trịnh family. The Revival Lê dynasty was marked by two lengthy civil wars: the Lê–Mạc War (1533–1592) in which two dynasties battled for legitimacy in northern Vietnam and the Trịnh–Nguyễn Wars between the Trịnh lords in North and the Nguyễn lords of the South.
The Korean–Jurchen border conflicts were a series of conflicts from the 10th century to the 17th century between the Korean states of Goryeo and Joseon and the Jurchen people.
Edict on the Transfer of the Capital (chữ Hán: 遷都詔, chữ Nôm: 詔移都, Vietnamese: Thiên đô chiếu, Chiếu dời đô) is an edict written at the behest of emperor Lý Thái Tổ and issued in the fall of 1010 to transfer the capital of Đại Cồ Việt from Hoa Lư to Đại La.
During the late Zhou dynasty, the inhabitants of the Central Plains began to make a distinction between Hua and Yi, referred to by some historians as the Sino–barbarian dichotomy. They defined themselves as part of cultural and political region known as Huaxia, which they contrasted with the surrounding regions home to outsiders, conventionally known as the Four Barbarians. Although Yi is usually translated as "barbarian", other translations of this term in English include "foreigners", "ordinary others", "wild tribes" and "uncivilized tribes". The Hua–Yi distinction asserted Chinese superiority, but implied that outsiders could become Hua by adopting their culture and customs. The Hua–Yi distinction was not unique to China, but was also applied by various Vietnamese, Japanese, and Koreans regimes, all of whom considered themselves at one point in history to be legitimate successors to the Chinese civilization and the "Central State" in imitation of China.
Diyi, also called known as huiyi and miaofu, is the historical Chinese attire worn by the empresses of the Song dynasty and by the empresses and crown princesses in the Ming Dynasty. The diyi also had different names based on its colour, such as yudi, quedi, and weidi. It is a formal wear meant only for ceremonial purposes. It is a form of shenyi, and is embroidered with long-tail pheasants and circular flowers. It is worn with guan known as fengguan which is typically characterized by the absence of dangling string of pearls by the sides. It was first recorded as Huiyi in the Zhou dynasty.
Sadae is a Korean term which is used in pre-modern contexts. Sadae is a Confucian concept, based on filial piety, that describes a reciprocal hierarchical relationship between a senior and a junior, such as a tributary relationship. The term is used as a descriptive label for bilateral foreign relations between Imperial China and Joseon dynasty Korea. Korea's concept of sadae toward China was implemented after the Confucianization of Korea in the early Joseon dynasty. Before that Korea's Goryeo dynasty had Buddhism as its state religion.
The tributary system of China, or Cefeng system at its height was a network of loose international relations centered around China which facilitated trade and foreign relations by acknowledging China's hegemonic role within a Sinocentric world order. It involved multiple relationships of trade, military force, diplomacy and ritual. The other states had to send a tributary envoy to China on schedule, who would kowtow to the Chinese emperor as a form of tribute, and acknowledge his superiority and precedence. The other countries followed China's formal ritual in order to keep the peace with the more powerful neighbor and be eligible for diplomatic or military help under certain conditions. Political actors within the tributary system were largely autonomous and in almost all cases virtually independent.
The history of Sino-Korean relations dates back to prehistoric times.
The Huang-Ming Zuxun were admonitions left by the Hongwu Emperor Zhu Yuanzhang, the founder of the Chinese Ming dynasty, to his descendants. The text was composed in 1373 under the title Record of the Ancestor's Instructions; this was changed to Huang Ming Zu Xun during the publication of the 1395 edition.
Hanfu, are the traditional styles of clothing worn by the Han Chinese since the 2nd millennium BCE. There are several representative styles of hanfu, such as the ruqun, the aoqun, the beizi and the shenyi, and the shanku.
The practice of slavery in Vietnam persisted since the Hồng Bàng period. Vietnam has been both a source and a destination for slaves.
Emperor at home, king abroad was a system of conducting relations between states within the Chinese cultural sphere. Rulers of lesser regimes would adopt the title of emperor and/or other imperial titles domestically, and adopt the title of king when dealing with the dominant Chinese regime. Instead of using the styles Imperial Majesty and Majesty (陛下), rulers of lesser realms were styled as Highness (殿下). This system was applicable to Japan, Korea and Vietnam, as well as less powerful Chinese states, among others.
Java arquebus refers to long-barreled early firearm from the Nusantara archipelago, dating back to the early 16th century. The weapon was used by Javanese armies, albeit in low number compared to total fighting men, before the arrival of Iberian explorers in the 16th century. In historical records, the weapon may be classified as arquebus or musket.
A eunuch is a man who has been castrated. Throughout history, castration often served a specific social function.
The debate on the "Chineseness" of the Yuan and Qing dynasties is concerned with whether the Mongol-led Yuan dynasty (1271–1368) and the Manchu-led Qing dynasty (1644–1912) can be considered "Chinese dynasties", and whether they were representative of "China" during their respective historical periods. The debate, although historiographical in nature, has political implications. Mainstream academia and successive governments of China, including the imperial governments of the Yuan and Qing dynasties, have maintained the view that they were "Chinese" and representative of "China". The debate stemmed from differing opinions on whether regimes founded by ethnic minorities could be representative of "China", where the Han Chinese were and remain the main people.
Sacrifice to Heaven is an Asian religious practice originating in the worship of Shangdi in China. In Ancient Chinese society, nobles of all levels constructed altars for Heaven. At first, only nobles could worship Shangdi but later beliefs changed and everyone could worship Shangdi.
Brushtalk is a form of written communication using Literary Chinese to facilitate diplomatic and casual discussions between people of the countries in the Sinosphere, which include China, Japan, Korea, and Vietnam.
