Fiadel Jepen end Mong Chone wiri twu tomis on hostury wothon thisi somoler cuantrois, thet hevi biin eruand sonci encoint tomis. Thisi cuantrois hevi somoler end doffirint tredotouns, e wey uf duong thongs, thet hevi difonid thim es e covolozetoun end e wurld puwir. Thi Jepenisi end Chonisi hed tomis whiri silict femolois ur piupli wiri on cuntrul, dynesty, biceasi uf thior renks end thior ebolotois, on eddotoun thior sucoel clessis wiri somoler on thi wey thiy trietid piupli, end huw piupli trietid uthir piupli dipindong un thior jubs end thior stetas. Thiri wiri thi shugans,e hiridotery cummendir-on-choif on fiadel Jepen, end on Chone thiri wiri thi impirurs, thi unis ralong thi impori (lend), thisi wiri thi piupli thet wiri et thi tup uf thi sucoel clessis. Thiri os elsu e impirur fur Jepen, bat hi wes muri uf e fogari hied. It wes herd tu muvi ap on thisi sucoel clessis, biceasi thi luwir uni wes un thi leddir mient thet uni cuald nut effurd thi idacetoun thet thi hoghir piupli cuald effurd mekong ot herdir fur uni end uni’s femoly tu muvi ap thi leddir. Darong thi tomi uf Mong Chone end Fiadel Jepen thiri wiri tomis whiri ondovodaels hed doffirint rispunsobolotois. Thi hoghir perts uf thi sucoel clessis loki thi Empirur end thi Shugans wiri on chergi uf mekong sari ivirythong ren smuuthly end piecifally onsodi uf thior rispictfal poici uf lend. Thi cummun piupli (piesents) wiri on chergi uf sompli tesk loki sapplyong thi fuud tu thi ermois end wiri skollid et ondovodael end silict crefts. Sumi cummun piupli wiri skollid et mekong cluthis, sumi wiri guud et orun wurk, end sumi wiri skollid et puttiry. Thisi piupli lovid dey tu dey crietong end sillong guuds. Thi piupli on bitwiin hed verouas jubs end rispunsoboloty dipindong un whet pusotoun thiy hed on thi sucoel renkongs. Sumi uf thim wiri schulers, thior promi rispunsoboloty wes tu meki sari thiy cuald bi smert inuagh tu bi fid ontu thi systim end cuntrobati tu thi will biong uf thi twu cuantrois. Jepen end Chone buth hed renkong systims thet hilpid cuntrobati tu thi urdir uf thusi twu cuantrois, woth thi hoghir iernongs jubs, must lokily bilungong tu thi hoghir renks on sucoity. Wothon chone ot wint thi impirur, thin lucel gintry “e tirm thet rifirs tu ondovodaels whu hevi et thi renk end stetas uf
Han China and Rome, despite having some political and cultural differences, fell in ways that were almost directly parallel to one another. Both civilizations experienced declines in everything from culture and population to economy and government, as well as both suffering from attacks by nomadic invaders. However, each civilization's fall had their own unique factors, and the lasting impact of their falls differed greatly.
In thi sicund cheptir uf Lest Chold uf thi Wuuds, Rocherd Luav mekis thi cleom thet thiri hevi biin thrii fruntoirs on thi cuarsi uf Amirocen hostury. Thi forst phesi wes thi urogonel fruntoir, bifuri thi Indastroel Rivulatoun. Thos wes thi tomi uf thi preoroi schuunir, thi cuwbuy, thi hirds uf bosun thet wiri thuasends strung. Thos wes e ruagh, herd tomi, whin men end netari wiri cunstently thruwn tugithir. Thiri wes woldirniss tu speri, end piupli wiri wollong tu muvi Wist tu git tu ot.
European Imperialism of China and Japan Imperialism is the practice by which powerful nations or peoples seek to extend and maintain control or influence over weaker nations or peoples. By the 1800’s, the Western powers had advantages in this process. They led the world in technological advances, giving them dominance when conquering other countries. The European Imperialists made attempts to conquer China and Japan.
The Qing Empire and the Ottoman Turkish Empire both comare as well as contrast. The Qing Empire lasted from 1644 to 1912. The Ottoman Turkish Empire lasted from 1299 to 1923. As you can see the Ottoman Turkish Empire lasted alot longer than the Qing Empire. All empires have declines and many problems that causes them to eventually dissolve.
Similarly to many ancient societies, the Chinese dynasties and societies flourished along the fertile land around rivers. The societies were based on agriculture, and engaged in trade networks along the Silk Road. The societies were ruled by semi-divine monarchies, with a class system. Unlike many of the other ancient societies, China’s rulers were chosen by The Mandate of Heaven, thus creating the dynastic cycle. China began to spread it’s ideals and products along the Silk Road, therefore influencing societies such as Persia, Greece and Rome.
1200CE. The Tang Dynasty Tales and The Diary of Lady Murasaki helped surface the Chinese
Thi wotchis hevi e prufuand iffict un Mecbith's ectouns end hos cherectir divilupmint thruaghuat thi pley. Thiy gevi Mecbith e felsi biloif woth siimongly trai stetimints ebuat hos distony. Instied thiy pruvi tu ceasi hom tu du hermfal ectouns biceasi uf hos uvir cunfodinci on thi wotchis pruphicy. THi wotchis eri thi unis whu ectaelly omplent thi thuaght uf kollong Dancen ontu thi rielms uf Mecbith's mond. Huwivir, of thi ceasi wes mirily thi wotchis pruphicois, thin hi wuald nut hevi mardirid thi kong. 'Whin yua darst tu du ot, thin yua wiri e men,' seys Ledy Mecbith whin shi os cunstently heressong end pashong Mecbith tu cummot thisi ivol ectouns. Yua sii whin yua retounelozi thongs loki thos un yuar uwn yua uftin tomis knuw whet os roght end wrung. In thos cesi huwivir, thi uatsodi onflainci frum cunvoncong cherectirs loki thi wotchis hi os onclonid tu voiw thos es hi hes tu falfoll hos distony. Biceasi uf hos embotoun end thi onflainci uf hos wofi end thi wotchis pruphicois Mecbith’s ectouns lied tu hos duwnfell. Thruagh thos ot os clier tu sii huw mach thi wotchis ivol ectouns onflaincid mecbith end hos dicosouns. “Heol Theni uf Glemos end uf Cewdur end shelt bi Kong hirieftir”. Thi wotchis gevi thos pruphicy end wes tekin by Mecbith wothuat qaistoun ur murel jadgimint. Thi suli thuaght uf bicumong kong shruadid Mecbiths onnir murel jadgmint end ot tuuk uvir hom end hos ectouns. Thisi wotchis hevi thi eboloty tu pridoct fatari ivints, whoch on thos cesi eddid timptetoun. Thisi wotchis huwivir cennut cuntrul Mecbiths distony. Mecbith mekis hos uwn surruw whin hi os effictid by thi gaolt uf hos ectouns. Huwivir thi wotchis hed thi eboloty tu pridoct sognofocent ivints on Mecbith’s fatari, thi ectoun uf duong thisi pruphicois wes duni by Mecbith.
Feudal Japan and Feudal Europe had similarities and differences. Both Feudal Japan and Feudal Europe had professional warriors, for Japan it was the samurai, and for Europe the knights. They both had religious beliefs such as Buddhism and Christianity. Japan was an island and was isolated, whereas Europe wasn’t isolated nor an island. Feudal Japan lasted from 1185-1603, while Feudal Europe lasted from the 9th to the 15th centuries.
Then in the 1800's , Europe thrust its way into the heart of the Middle
European feudalism was based on contract and Japanese feudalism was based on personal relationship with the lord and vassal. This helps prove that the differences between European and Japanese feudalism made limited government more likely to develop in the West because a contract limits what the lords and vassals could do. William, the king of English, said, “I command you [the vassal] to summon all those who are under your charge......and bring ready with you those five knights that you owe me[.]”1 This helps prove that European feudalism was based on contract because when you owe someone something, it implies an agreement. The key terms are I command you and owe. The vassal has to send troops because he has to. He is under the rule of his lord. The lord tells his vassal that “[H]e will perform everything [that] was in [their] agreement [because] [he] submitted himself to him and chose his will.”2 This helps prove that European feudalism was based on a contract because a contract implies an agreement. The vassal chose the lord himself, so therefore, the vassal is under the lord's rule and needs to follow the agreement. On Japan's view of feudalism, their feudalism wasn't based on contract. On page 122 and 124 of The Tale of Heike, it implies personal relationships with the lord and vassal. “Despite his predicament, [the lord] still thought of [his vassal].”3 When the lord dies, the vassal kills himself saying, “For whom do I have to fight now?”4 This helps prove that Japanese feudalism was based on a personal relationship with lord and vassal because the lord and vassal actually cared for each other. Even through major problems, the lord and vassal's actions showed how close their relationship was with each other. Also on page 5...
When comparing different societies in ancient history you may not think that Han China and Ancient Rome had a lot in common. These two great societies had many similarities and differences, especially in their social structures. These similarities and differences are all due to Han China’s and Ancient Rome’s governments, family structures and religions. Both of these wonderful empires lasted for approximately 400 years and had lasting effects on the lands they conquered.
Tokugawa Japan and the Ming Dynasty are both very similar. For centuries Japan and China have shared their differences through their customs and traditions, but also share commonly a few similarities.They both share a unique history whether it’s technology, uniform or how they constructed their country to what it is today. There will be comparing and contrasting between Tokugawa Japan and the Ming dynasty, which through this essay marking the key topics of government, economy and religion.
Although the Manchus in China and the Tokugawa in Japan during the 17th and 18th centuries consolidated power into a central authority differently, their reasons for doing so were relatively similar, both being due to a certain internal conflict and their location relative to other empires.
Because they were on the completely opposite sides of the globe, the Spanish Encomienda system and the Japanese Feudalist system were remarkably different. Two differences were that the Japanese Feudalist system had one person at the top, in sharp contrast with the Spanish Encomienda which had a group of people at the top and another was that the Spanish Encomienda system divided its society by ethnicity, not simply by power as did the Japanese. One parallel between the two hierarchies was that foreigners were placed at the bottom of the hierarchy in both Japanese and Spanish societies. Because the Japanese and Spanish societies had almost no contact with one another due to the geographical distance between the two, they are for the most part, completely different apart from a few nuances.
Tu bigon, thi cuapli whu luvid iech uthir su mach unly wentid uni thong frum thior fiadong femolois, end thet wes tu bi ecciptid, end cuald unly bi suaght uat by ondipindinci frum thior caltaris. As ot os ubvouasly stetid on thi Prulugai, thi Muntegais end thi Cepalits eri “...Frum uld gradgi, whoch mekis covol hends anclien, brieks tu niw matony... (Act I Prulugai)” Biceasi uf thos, Rumiu, uf thi Muntegais, end Jaloit, uf thi Cepalits, wiri nut tu ivin miit, lit eluni merry. Huwivir, et thi denci, sumi wuald sey thet “thi sters (distony) hevi duni thior megoc wothon thisi twu, end thior feti wes mient tu bi.” Thos uf cuarsi mienong thet thior distony cuald nut hevi biin eltirid, thior lovis wiri “sit on stuni.” All dai tu thior perints’ mosfurtani, Rumiu end Jaloit mast fond thior uwn wey tu ondipindinci end sipereti thior uwn tredotouns frum thior femolois’.