Colonial culture and traditional culture

Cultural integration is one of the ways of cultural adaptation. It refers to the process that two close cultural systems contact, and the original cultural system disappears or changes its appearance, thus producing a new cultural system.

Wei, Jin, Southern and Northern Dynasties were the most frequent periods of regime change in China's history. Due to the long-term feudal regime and constant wars, the development of China culture in this period was particularly affected. Its outstanding performance is the rise of metaphysics, the introduction of Buddhism, the prosperity of Taoism and the introduction of Persian and Greek culture. During the 360-odd years from Wei to Sui, during the alternation of more than 30 dynasties, due to the interaction and infiltration of many new cultural factors mentioned above, the development of Confucianism and the image and historical position of Confucius in this period became complicated. At the same time, it is also the main period of national integration in history.

Cultural colonialism is to forcibly destroy the weak culture, establish the dominant position of the dominant culture and seek benefits for the former. It can also be said that a country erodes another country in a cultural way, fundamentally eliminating another country's cultural autonomy and diluting national consciousness. For example, during the war of aggression against China, Japan invaded the invaded countries, including China, and set up Japanese schools to teach in Japanese. Now there are Japanese families who speak Japanese like Japan.

Cultural invasion, as its name implies, is to conquer another country or another nation through cultural transformation and ideological transformation.

However, cultural aggression is a controversial concept. Because culture covers a wide range, the established cultural aggression with sufficient historical evidence is limited to "education" and "religion". In other areas of culture, not all are cultural invasions.

"Cultural aggression" is actually a nationalist formulation against the infiltration of western culture in China. Although going back, people of insight in the late Qing Dynasty also expressed their worries about foreigners' control of China's education right, and then nationalists in China Juvenile College also expressed similar meaning, but the right to invent this revolutionary discourse undoubtedly belongs to Qu Weita (Qu Qiubai), which is attributed to the ideological efforts of the early * * * producers.

First, the original intention of "cultural aggression" is the formulation of political struggle, which does not include the interpreter's comprehensive understanding of western cultural undertakings in China.

Second, in the analysis of western cultural undertakings in China in modern history, "cultural aggression" is not always the final conclusion, and the charges of cultural aggression change with the changes of Sino-foreign relations.

Thirdly, opposing the actual influence of "cultural aggression" not only stimulates the spirit of nationalism and opposes the infiltration of imperialist culture, but also simply understanding this slogan will lead to a biased understanding of western culture.

In a word, modern anti-cultural aggression is only an anti-imperialist slogan put forward to meet the needs of anti-imperialist struggle, not to meet the needs of comprehensive analysis of foreign cultural undertakings. Therefore, copying from the field of political struggle to the field of academic research naturally cannot meet the needs of academic research, nor can it dialectically explain rich historical phenomena.

The relative concepts are cultural self-confidence, cultural exchange and cultural blending.