History examination questions of grade three

Zheng He's voyage to the West was an unprecedented political, economic and diplomatic activity in China in the early Ming Dynasty, and it was also a maritime activity that shocked the world. After 600 years of historical changes and cultural accumulation, two "Zheng He's" were formed in China and Southeast Asia, where Zheng He's fleet mainly passed. One is Zheng He, the historical category of China, and the other is Zheng He, the cultural category existing in the historical memory of all ethnic groups in Southeast Asia.

To the people of China, Zheng He was the greatest navigator in the history of China. During the nearly 30 years from 1405 (the third year of Yongle in Ming Dynasty) to 1433 (the eighth year of Xuande in Ming Dynasty), he led the world's largest fleet to the Western Ocean for seven times, sailing all over dozens of countries such as Asia and Africa, and accomplished his mission brilliantly, for the friendship between the people of Asian and African countries, for the prosperity of the South China Sea-Indian Ocean international trade circle, and for China. The systematic study of Zheng He and his historical sites in China academic circles began with the biography of Zheng He, a great navigator of the motherland, published by Liang Qichao in 1904. Over the past century, several generations of historians in China and some scholars in Japan, Europe and America have studied Zheng He, the envoy of the Three Dynasties, under the framework of the socio-economic history and diplomatic history of the Ming Dynasty in China, with the official revision of history and China classics as text materials.

Zheng He in Southeast Asia, though based on Zheng He in China in the Ming Dynasty, was interpreted by various ethnic groups in Southeast Asia, including Chinese, Malays and Indians, in the form of local documents, religious ceremonies, myths and legends, social folklore and so on. In Southeast Asia, there is a lot of information about Zheng He that is not recorded in China's classics. Except Chinese, most of these documents are written in Malay, English, Indonesian and Dutch. For example, Chronicle of Malays written in 16 15 recorded the historical facts that Zheng He escorted Princess Han Baoli of Ming Dynasty and kissed the king of Malacca, but the king of Malacca had not read China literature. Today, this beautiful story has not only appeared in the historical monographs of Southeast Asia, but also been used as artistic creation materials by Malay and Chinese artists for many times, and has been put on the stage of drama and opera, which has been well received by all walks of life. For another example, China's historical records never mentioned Zheng He's voyage to Semarang, Indonesia, but the History of Semarang written by Indonesian Chinese Lin Tianyou repeatedly talked about Zheng He's voyage to the West, Sambo Cave, Sambo Temple, Wang Jinghong's tomb and other local temples and monuments related to Zheng He and his entourage, as well as the religious ceremonies and activities of local Malays, Chinese and indigenous people offering sacrifices to Zheng He.

The historical relics left by Zheng He in Southeast Asia are said to be the relics left by Zheng He when he went to the West, such as the big bronze bell that Zheng He gave to Prince Aceh of Indonesia, the "Zheng He Well" that Zheng He dug in Southeast Asia, and the anchors left by Zheng He's fleet when he went to the West. The most important ones are Buddhism and Taoism in Thailand, the Philippines, Indonesia and Malaysia, and the restored Zhenghe Temple (also known as Sambo Palace Temple) and the temples of its entourage. Zheng He Worship was not formed in China, but in Southeast Asia. Zheng He is a god created in Southeast Asia by Chinese who believe in China's traditional folk religion, Malays who believe in Islam, Thais who believe in Buddhism and local aborigines who believe in other religions. The Sanbao Temple (Palace) that still exists in Southeast Asia, as well as religious ceremonies and celebrations dedicated to Zheng He, have become an integral part of the folk culture in Southeast Asia.

In Southeast Asia, there are many legends related to Zheng He. Xiang Da, a famous historian in China, noticed this as early as the end of the 1920s, and affirmed the academic value of these folk myths and legends to the study of Zheng He. The legends about Zheng He in Southeast Asia are handed down from generation to generation, full of myth and involving a wide range. Zheng He built mosques in Southeast Asia to teach local people to fast and spread Islam, which is an important part of Zheng He's legend. Some scholars in Southeast Asia, Europe and America used such legends and other materials to investigate and study the relationship between the historical process of accepting Islam in Malay Peninsula after15th century and Zheng He's voyage to the West. In related legends, Zheng He was also endowed with many supernatural powers. He can not only build mountains and islands-some mountains and islands in Southeast Asia now appear because of Zheng He's divine power, but also have supernatural forces such as fighting monsters and saving lives. Zheng He is a eunuch, but there are many legends in Southeast Asia about Zheng He and his entourage marrying local indigenous women. Most of these love stories have beautiful and romantic endings. In the myths and legends about Zheng He, the contents involving Southeast Asian folk customs, animals and products account for a considerable proportion. In Thailand, Indonesia, Malaysia and other places, there are different versions of the legend of Zheng He's birthday or arrival date, and different forms of religious ceremonies and celebrations are held. In the historical evolution, these ceremonies and celebrations gradually continued to become local customs. Others include the legends of Zheng He and Dugu, the legends of Zheng He and litchi, peanuts and white onions in Bali, Indonesia, the "Zheng Yuhe" in Indonesia and Malaysia, and the custom of "clapping your hands to call the wind" left by Zheng He.

It can be seen that after a long historical period, the love and reverence of local ethnic groups for Zheng He has developed into a feature of Southeast Asian culture today. Although there is no lack of nostalgia, absurdity and deification in the historical memory of Southeast Asia, Zheng He is a non-text interpretation of literature, historical and religious relics, myths and legends handed down from generation to generation, social customs and folk customs after 600 years of historical and cultural accumulation. Whether Zheng He in Southeast Asia has historical authenticity is not so important, because in a sense, Zheng He has become a symbol with complex and multifaceted cultural connotations and symbolic significance. It involves many important issues in the social and historical development of Southeast Asia since the/kloc-5th century, including the relationship between China and Southeast Asia, the spread of Chinese culture in Southeast Asia, the development of Chinese immigrants in Southeast Asia, the relationship between Chinese national cultural identity and local aborigines, and the development and interaction of multi-ethnic cultures and religions including Chinese, Malays, Indians and local aborigines in Southeast Asia. Therefore, for Southeast Asia, the issue of Zheng He has evolved from the historical category of China in the Ming Dynasty to a cultural phenomenon with local historical connotation.

2

China has Zhang's whipping method in Ming Dynasty, three major reforms after the founding of the People's Republic of China, Wuqi Reform in Chu State, and tenancy system in the middle of Tang Dynasty.

Abroad, there are Roosevelt's New Deal in the United States, Meiji Restoration in Japan and serfdom reform of Peter the Great in Russia.