M.N.

GAIKWAD
PUNE –INDIA

Research Plan

Lo Chia-luen International Sinology Scholarship, National Chengchi

University, Taiwan
The Dynamics of Unity : Chinese Civilization Language And History A
study of Their Culture, Literature and Art.
1) Introduction: -
Sinology, also referred to as China studies, is a subfield of area studies
or East Asian studies involved in Social Sciences and Humanities
research on China. It is an academic discipline that focuses on the study
of the Chinese Civilization primarily through Chinese language, history,
culture, literature, philosophy, art, music, cinema, and science. Its
origin "may be traced to the examination which Chinese scholars made
of their own civilization."
Since long, many groups have alienated themselves from the
neighbuoring caste/religious groups, based on the differences in socio-
cultural levels and rituals. A sense of “ethnocentric” ideas and beliefs
had thus perculated and solidified among many groups for a long time
to reflect through their restricted interactions with outside world.
These isolating factors have become a hindering block for any effort
toward a holistic development. What is the solution? How best can we
get into their "mind" and "culture" to make them aware that every
group, sect or tribe is endowed with good potential and have
opportunities for better development prospects without
confrontations or breaking away from their traditional cultural
practices? Can we not make them aware of the basic and common
symbols of unity which all of us share as Chinese value most? Once in
agreement with the basic tenets, it would become quite easy for us to
encourage them to prepare a road-map of "sustainable development"
parameters for and by themselves. Implementation of one such viable
development project involving all the sections of the community would
evolve improved co-operation, participation and community support
for such and future activities.
World is changing very fast. We need to accelerate towards a dynamic
interactive mode where every group of people, small or big finds their
own zone of comfort. There is an urgent need to accept, take along and
accommodate honorably all the populations.
Certainly! Sinology, also known as China studies, is a fascinating field
that dwelves into the study of China and all things related to it. Let me
provide you with some insights:
1. Definition: Sinology focuses on social sciences and humanities
research related to China. It encompasses various aspects of Chinese
civilization, including language, history, culture, literature, philosophy,
art, music, cinema, and science.
2. Origin of the Term:
The term "sinology was coined around 1838. It is derived from Late
Latin "Sinae" (or "Sinim"), which refers to "the Chinese." The ultimate
origin of this term is debatable, it traces back to the “Qin” dynasty
(hence the connection to "Qin")" • In Europe, sinology is often referred
to as "Chinese studies," while in the United States, it is considered a
subfield of Chinese studies.
3. Japanese Sinology:
In Japan, sinology is known as “kangaku”. It was contrasted with the
study of Japan (kokugaku) and the study of the West (rangaku and
yogaku). Kangaku is distinct different from modern sinology
4. Chinese Sinology:
In modem China, the study of China-related subjects is referred to as
"national studies" (guóxué), and foreign sinology is translated as "Han
studies" (Hanxué).
5. Western Sinology:
Early Western scholars had studied Chinese included 16th-century
Portuguese, Spanish, and Italian missionaries. These Jesuits and
Dominicans sought to spread Catholic Christianity in China. The scope
of Sinology has expanded beyond philology to include Chinese history,
palaeography, and other subjects In summary, Sinology provides a rich
exploration of China's past, present, and cultural heritage.

6. Objective of the Present research: This project, departing from

the traditional topics is an attempt to experiment with certain
attributes (features) of culture to identify the possibilities to orient/re-
orient the communities towards the concept of national unity, and also
to encourage them to express through their own indigenous mode of
art and culture.
The aim is to highlight and propagate the adaptive, changing but
integrated nature of culture which is learned and shared by all the
members of a / community/caste religious group etc. Thus, the idea of
"unity in diversity" and those common activities/symbols which would
unite them need to be identified, selected, encouraged and
disseminated to the levels of school children, youth and adults before
spreading such ideas to the neighboring areas. Therefore, the
objectives of the present research work would be:

• To identify the positive as well as the negative (ethnocentric)

behavioural/ elements in the communities/sects /areas.
• To create adequate awareness/among the people regarding the
concept of "unity in diversity" and to demonstrate to them the
"common symbols of unity as “Indians” (through games, stage
presentation, acting etc.)
• To encourage the local people to identify five major common
problems they face in their day-today life. Priorities them.
• To assist and participate with the people to prepare a road-map
(action plan) to solve any one from such problems (project).
• To ensure sufficient participation and co-operation of all the
sections of the villagers in the project.
• To persuade the children, youth and elderly people to prepare a
few unique indigenous local handicraft items for demonstration
and documentation.
6. Methodology Hypothesis
It is assumed that "Cuture is a learned behavior, beliefs, attitudes,
values or ideals that are characteristic of a particular society or
population". Keeping this definition in focus, the following hypotheses
have been prepared to test among a few areas and groups:
• Sinology groups which are exposed to formal School education
would have better awareness and positive attitude towards
own/fellow china studies in the groups.
 • Educational status of groups would be directly proportional to
their achievements and success with regard to their occupation.
• Their awareness and understanding about other China in Studies
in their own region and other regions would depend upon their
educational levels as well as their contact and interaction with
others.
• Educated groups would take initiative to organize other groups
and would have better leadership qualities.
• Educated would like to experiment with or possess positive
attitude and accept innovative ideas.
7. Discursive Shifts in Imagining China
It is noted that the field of Sinology became more of a stereotyped field
gradually. China became a subject of public discourse, especially in
England. The growth of its industrial economy and increasing trade
advantages also changed their self-perception of the European
civilization. Intellectual ideas around political economy dominated 19
century England. The public perception of China started to differ
slowly, Just after the turn of the nineteenth century, two richly
illustrated compendiums of Chinese clothing and manners by George
Henry Mason and William Alexander appeared in England. The two
publications amount to a great exhibition of the social categories of
eighteenth-century China. From beggars to mandarins, from grand
dames to prostitutes and from peasants to criminals, these pictures
portrayed all walks of life with an eye on social stratification. These
publications gave the British reader an "oriental" land that was much
more vivid, differentiated, and 'realistic' than that of the Jesuit
accounts. Public perception about China, as a result, also started to
shift and change.
New intellectual tropes of the superiority of European civilization and
therefore, its mission to civilize the rest of the world started to become
apparent. The early Sinologists such as the Jesuits were blamed for
romanticizing China. Europe had trouble imagining the "other"
civilization superior to their own. The disenchantment of China in the
eyes of European scholars is exemplified in Jean Jacques Rousseau's
vehement criticism of the China empire and his conviction that the
jump from absolutism to tyranny was not that far. Quoting Spence, Dr.
Thakur explains that the speed with which the change in perceptions
towards China took place is also astonishing and is evinced by
Montesquieu's switch from admiration to disdain of China after 1717.
It is stated that the primary scholarly arguments about the causes
behind this shift in the paradigm are made by scholars such as
Raymond Dawson and David Jones. Jones argued that there are two
primary causes behind this reversal from positive to negative
perceptions of China. First, the rise in trade created a growing need to
bring China into the global trading system, thereby exposing traders
and Protestant/missionaries to a different view China so that by 1794,
they were producing a "more capacious assessment of China". The
second cause stems from broader socio-political changes, particularly
the American and French revolutions, that radically revised European
self-understanding and engendered a new concern for "history, self-
determination and progress at the end of the 18th century [therefore
promoting) a generally negative assessment of Chinese civilization and
government".
It is obsered that China was now not a high cultural civilization but a
failed one, incapable of transformation and of absorbing the
Enlightenment and its fruits. Its very strengths, unity, language and
continuity came to be perceived as the shackles that will not allow
capitalism and therefore, modernization to emerge. In the 19th
century, the negative comparison with Europe remained the norm and
such ideas of European superiority and negative Asian stereotypes
played an instrumental role in legitimizing Western imperialistic
expansion in the 19th and 20th centuries.
This project thus has been concived in the light of the above discussion
with a view to have a critical analysis in actuality this field data coupled
with the availale published material would provide us enough insight
to focus on the dynamic aspect of the culture of the people.
5 Months Wise Activities Planned.
Table showing details of Month wise activities to be carried –out.
Sr. no. Activities To Be Undertaken
1 Library work : At the Nodal Institution Lo Chia-luen
International Sinology Scholarship, National Chengchi
University, Taiwan state Institutes of Research etc.
Background information, References, Photographs
2 Field Visit to Dept. Meet concerned officials Take
permission. Establish contact at the village level. Collect
relevant information visit to rural area and discuss with the
people about their rituals and cultures.
3 Field visit to N.E. Contact the concerned officials. Take
permission to visit different groups collect basic
information, literature etc.
4 Physical and mental preparation for the Filled work. To
Prepare and test the interview schedules, update them.
Inform the concerned officials about the field work.
5 Actual data collection from the field quarterly Report
Submission to sinology dept.
6 Data organization and analysis:
Checking and rechecking the Procedure quarterly progress
report submission to nodal institution
7 Results : Interpretation Preparation of 1st Draft
8 Editing of Photographs and Videos CD
9 Preparation of Report : 2nd Draft, Edit, Correct
10 Final Field visit to confirm facts and figures & sharing the
results with the committee and others quarterly progress
report submission to the nodal Institution
11 Finalizing the Report, Edit, Correct.
12 Final printing, Checking, Binding.
13 Submission of the final Report and CDs

Expected Outcome of this Date and Analysis

Taiwan studies today involves a wide range of disciplines in the
humanities and social sciences both in Taiwan and beyond it that work
to take Taiwan itself as a central subject of analysis. This includes not
just work on Taiwanese or Aboriginal groups on Taiwan, but also
includes comparative work as well as work that focuses on cross-straits
issues and "Chinese" (or Han, Hok'lo, or Hakka) cultures as instantiated
on Taiwan. The biggest difference in the latter work is that Taiwan
studies scholars who study "Chinese" culture on Taiwan do so with an
understanding of the vast range of historical, political, and economic
influences on Taiwan's people that have been completely different
from those that have influenced "Chinese" heritage peoples in, for
example, Hong Kong, Singapore, or the PRC.

In 2021, UCLA received a $2 million gift from Taiwan's Ministry of

Foreign Affairs through the Taipei Economic and Cultural Office to
establish a Taiwan Studies Endowment Fund and support its Taiwan
Studies Program. UC San Diego received a $5 million commitment from
an alumnus to establish a Center for Taiwan Studies within the Division
of Arts and Humanities.

References & Bibliography

1. ^ "Brief History", ith.sinica.edu.tw. Institute of Taiwan History.

Retrieved 23 December 2013.
2. ^ "Introduction". wcts.sinica.edu.tw. Academia Sinica. Retrieved 23
December 2013.
3. ^Harrell, Stevan. "Stevan Harrell". Retrieved 23 December 2013.
4.^ McInerny, Peggy. "UCLA receives $2 million gift to support Taiwan
Studies Program". Retrieved 6 May 2021.
5. ^ King, Anthony. "$5 Million Gift to Establish New Center for Taiwan
Studies". Retrieved 6 May 2021.