Earlier forms of Confucianism had stressed filial piety, duty and learning. The form that developed during the Song era, Neo-Confucianism, was the closest China had to a state religion. It stressed the indivisibility of social harmony, moral orthodoxy and ritualized behavior. For women, Neo-Confucianism placed extra emphasis on chastity, obedience and diligence. A good wife should have no desire other than to serve her husband, no ambition other than to produce a son, and no interest beyond subjugating herself to her husband’s family—meaning, among other things, she must never remarry if widowed. Every Confucian primer on moral female behavior included examples of women who were prepared to die or suffer mutilation to prove their commitment to the “Way of the Sages.” The act of foot-binding—the pain involved and the physical limitations it created—became a woman’s daily demonstration of her own commitment to Confucian values. You Hemudu Wenhua faduan" 由河姆渡文化发端. 看点快报. Archived from the original on 15 July 2020 . Retrieved 15 July 2020. Find sources: "Chinese knotting"– news · newspapers · books · scholar · JSTOR ( July 2023) ( Learn how and when to remove this template message) If the Ju Toy decision had not been the last straw, many feared the King incident might be. The proposed boycott especially targeted cotton goods, and would thus directly affect the Massachusetts textile industry, which enjoyed a renaissance thanks to the China market, with cotton textiles the leading U.S. import. Footnote 77 Hence, the students’ detention sparked a flurry of newspaper reporting across the Commonwealth, extending to mill towns like Lowell, Fitchburg, and Greenfield. The Lowell Sun on June 2 reported on “Four Wealthy Chinese Not Allowed to Land,” noting that the Kings were related to “owners of some of the richest banks in the east.” Footnote 78 On June 3 the Greenfield Gazette and Courier expressed outrage: “The evils of Chinese immigration have been greatly exaggerated … The law does not really seem to require such treatment as this, and until our officials learn better manners, it is to be expected that there will be serious danger of the restriction of our Chinese trade.” Footnote 79 The newspapers reminded readers that a threat to New England's textile industry affected workers and capitalists alike. For the same reasons, the southern press rapidly reported news of the scandal. Footnote 80

The Kings also pursued redress through a third avenue: the press. The newspapers enabled them to voice their own positionality, albeit in mediated form. Indeed, the Kings proved quite savvy in using the press to garner sympathy for their cause—and also to issue veiled threats of retaliation via the boycott. A Boston Globe reporter interviewed the Kings during their detention aboard the Ivernia and gave this first-hand account of their tribulations: “It is rather exasperating to us to be detained here after all the other passengers have gone ashore … The discrimination [against Chinese] cannot do this country any good, for the matter is known all through China and reacts against the United States.” Footnote 92 Projecting themselves as elites, the Kings used class privilege to argue for the rights of the exempt classes, much as had Wu Tingfang and other Qing officials before them. Footnote 93 As Kungpah King declared to the Boston Traveler: “I can understand why legislation against coolies might be passed, but I do not see why respectable Chinamen are not welcomed.” Footnote 94 Distancing himself from his working-class countrymen, King countered the propensity to treat Chinese as an undifferentiated racial category and asserted the primacy of class over race. He furthermore warned directly of retaliation: “In many cities of China the middle classes of Chinamen are boycotting American goods, buying English or European products instead, because of the manner in which they are treated in this country.” Footnote 95 Sharply contrasting with the victims of the Boston Chinatown Raid, who had been described by the Boston Herald as “frightened Chinamen” whose “jabbering was deafening and bewildering,” King's command of English and rhetorical skills enabled him to take his case directly to the press. Footnote 96 a b c d e f g h i j k l Chen, Lydia (2007). The Complete Book of Chinese Knotting: A Compendium of Techniques and Variations. Tuttle Publishing. pp.5–16. ISBN 978-1-4629-1645-0. Archived from the original on 13 August 2020 . Retrieved 28 July 2020. one who intends to pursue some of the higher branches of study or seeks to be fitted for some particular profession or occupation, (2) for which facilities are not afforded in his own country, (3) for whose support and maintenance in this country provision has been made, and (4) who upon completion of his studies, expects to return to China. Footnote 44 Next, you want to follow where the diagonal loop goes into the knot. Look for where it comes out, and pull on it until you get the diagonal the size of it wrapped around your finger. Don't loose sight of this new loop that you pulled out. This new loop that you pulled out will need to be re-tightened to be flush with the knot (it isn't a petal!). Now you want to continue following the string until it comes out of the knot. You realize that this loop is one of the petals! Pull on the petal until the previous loop that you made disappears and flattens out.This connotation can even be seen in Chinese words. The Chinese word for 'rope' is 'shèng' that sounds similar to the words for 'spirit,''divine,' and 'life.' Knots had a spiritual meaning and were used for worship. With so much at stake, concerned Bostonians lost no time aiding the Kings. According to William Phillips, in Boston on home leave at the time, Amory Appleton Lawrence, the textile magnate and president of the Boston Merchants’ Association, stepped forward to help bail them out on the morning following their detention. Footnote 81 Robinson and a Chinese friend Wu Ziyou went to the Ivernia to escort the Kings to the Copley Square Hotel, where they stayed while awaiting transit papers. Footnote 82 Further humiliation awaited the Kings after they landed, however. Kungpah King recalled that the transit certificates arrived in a sealed envelope intended for the Chinese Inspector at Malone, New York, where they planned to exit the country after visiting Niagara Falls. Suspicious, he opened the envelope and discovered to his chagrin that the paperwork listed his occupational status not as “student,” but as “laborer.” Since Boston Immigration Commissioner George Billings had signed the permits, Robinson took King to confront him. Billings, he wrote, admitted they knew full well the Kings’ student identities, as denoted in their documents, and confessed that Schell had knowingly falsely issued the certificates for laborers. Was this an attempt to put the rich “Chinamen” in their place? Billings then took the certificates by force from the Kings, crossed out the word “laborer” and substituted “student.” Footnote 83 This, King considered a further galling affront. Footnote 84 In the period of the Republic of China (1912–1949), knots can be seen from modern Chinese culture without as much intricacy. For example, the pan kou, which already appeared before the Qing dynasty, [26] used knot button ornaments designed particularly for the cheongsam in this period. [27] 20th and 21st centuries [ edit ] Variety of pan kou typically used as a fastener for the cheongsam Zha-ran, a Chinese tie-dye, is one of the most traditional textile dyeing techniques which is still popular by the Bai ethnic group people in Yunnan, Southwest China. This skill appeared over 1500 years ago in China and is still used today.

Book of Changes:《系辞下 - Xi Ci II》". ctext.org. Archived from the original on 24 September 2020 . Retrieved 13 July 2020.Chinese exclusion operated, in theory, as a class-based regime that distinguished between “undesirable” and “desirable” immigrants on the basis of occupational categories and status. The Angell Treaty of 1880 enabled the United States to restrict immigration from China, but not to ban it outright. Thus, when Congress passed the Act to Restrict Chinese in 1882, it prohibited Chinese laborers while exempting other classes. These “exempt classes,” as delineated in the Act of 1884, held rights equivalent to immigrants from most-favored nations. In practice, however, officials did not always observe this fundamental class distinction, and certain actions of the U.S. government appeared designed to effect a de facto categorical exclusion of Chinese. By the turn of the twentieth century, especially after the appointment of labor leader Terence Powderly as Commissioner General of Immigration in 1897, the harassment of the exempt classes had become a source of serious friction with China. For many Chinese, the maltreatment of elites signaled that Americans held all Chinese, not merely the humble “coolies,” in contempt. You can also make cargo or climbing nets with a Crown Knot. Each overlaying section in the net consists of an individual Crown Knot. Knots Like the Crown Knot The Eastern Han (25–220 CE) scholar Zheng Xuan, who annotated the Yi Jing, wrote that: [13] [5] :9 [ clarification needed] Wu eventually promoted Shangguan from cultural minister to chief minister, giving her charge of drafting the imperial edicts and decrees. The position was as dangerous as it had been during her grandfather’s time. On one occasion the empress signed her death warrant only to have the punishment commuted at the last minute to facial disfigurement. Shangguan survived the empress’s downfall in 705, but not the political turmoil that followed. She could not help becoming embroiled in the surviving progeny’s plots and counterplots for the throne. In 710 she was persuaded or forced to draft a fake document that acceded power to the Dowager Empress Wei. During the bloody clashes that erupted between the factions, Shangguan was dragged from her house and beheaded.