Heaven Cracks, Earth Shakes: The Tangshan Earthquake and the by James Palmer

By James Palmer

Whilst an earthquake of ancient value leveled the economic urban of Tangshan in the summertime of 1976, killing greater than a half-million humans, China was once already gripped by way of common social unrest. As Mao lay on his deathbed, the general public mourned the loss of life of renowned ideal Zhou Enlai. Anger towards the robust Communist get together officers within the Gang of 4, which had attempted to suppress grieving for Zhou, used to be already effective; while the govt did not reply quickly to the Tangshan catastrophe, renowned resistance to the Cultural Revolution reached a boiling point.
In Heaven Cracks, Earth Shakes, acclaimed historian James Palmer tells the startling tale of the main tumultuous yr in sleek chinese language heritage, while Mao perished, a urban crumbled, and a brand new China was once born.

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5 These exchanges are significant not only because they exist in sharp contrast to what happened when the two countries went to war in the 1930s and 1940s, but also because they indicated that China and Japan were closely tied in a network of cultural and technological sharing. Driving this cultural and technological network was the belief that East Asia (encompassing China, Japan, and Korea) was a region with a unique culture and history that could achieve modernity equal to, but different from, that of Europe and the United States.

59–78; Ding Weizhi 1994, pp. 150–51. 60 qj 203, 20b–21a. , 24a. 62 For his part, Zhang believed that permanent reform of political institutions required changing the bureaucracy and the enormous human network that supported it. 63 In these five kinds of understanding, Zhang cleverly mixed the views of the advocates of the new learning (the first four) with those of the advocates of the old learning (the last). In this regard, the Quanxue pian achieved what its title claimed—it was an exhortation to learning.

13 The goal of this two-pronged approach was to develop a sense of collectivity among students and to encourage them to view their villages, towns, and provinces as parts of an organic national whole. The link between the local and the national could be tangible or intangible, depending on one’s locale. But the point was that this sense of collectivity had to be developed first in one’s native place and then extended to the rest of the country. 14 Central to this late Qing national identity was the Confucian assumption that human emotive ties expand, like concentric circles, from what is near to what is distant.

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