What is the bridge of cultural exchange between China and Southeast Asia in the new era?

Southeast Asia is a multi-cultural complex region, and its cultural development is brilliant, which not only integrates many foreign cultures, but also maintains the distinctive characteristics of local cultures, showing strong cohesion and compatibility.

What is the status of Southeast Asian culture on the stage of world civilization? What are the basic characteristics of its cultural exchange with China? What is its development prospect?

(A) the important historical position of Southeast Asian culture

During the colonial period, the study of Southeast Asian studies was in the hands of Europeans and Americans, especially the scholars of the western suzerain countries-Britain, France, the Netherlands and the United States. They studied the colonies in Southeast Asia from the standpoint and angle of western studies and achieved some research results. However, some of them hold western-centered views and are racist. They often regard Southeast Asia as a continuation of Europe's external expansion and belong to Europe, and inappropriately exaggerate the influence of the West on Asia and Southeast Asia. The history of Southeast Asia and Asia shaped in this way cannot be an objective and comprehensive image. In addition, because Southeast Asia was greatly influenced by India in the past, some western scholars studied the history of Southeast Asia and exaggerated India's influence, thinking that some countries in ancient Southeast Asia were so-called "Indian countries" or even colonies colonized by Indians. Some Indian scholars study the relationship between ancient India and Southeast Asia from the perspectives of "Great India" and "India-centered theory".

It is true that we should also pay attention to the bias of "Chinese centralism". At present, many scholars, including China scholars, have proposed that "China's influence on Southeast Asia" should be understood objectively. We can't distort the observation from China's perspective into "China-centrism". That's also wrong. To study the history and culture of Southeast Asia, it is very important to understand it from a local perspective, that is, from the historical development of Southeast Asia itself.

After World War II, some scholars studying Southeast Asia, including those from Southeast Asian countries, tried to abandon the prejudice and old knowledge of "Eurocentrism" and "Indocentrism" which have dominated Southeast Asian studies for a long time, regarded the history and culture of Southeast Asian countries as an extension of China culture, and consciously observed them from the perspective of Southeast Asian own development. They emphasize the subjectivity and continuity of Southeast Asian culture, eloquently prove that Southeast Asia has its distinctive cultural characteristics with rich research, and point out that the influence of foreign culture should not be exaggerated unilaterally. For example, D. G.E Hall, a famous British historian, put forward in his masterpiece "History of Southeast Asia" that "Southeast Asia is a region worthy of attention in terms of its own conditions, not just when it is in contact with China, India or the West." He clearly pointed out that we should study the history and culture of Southeast Asia from our own perspective, not from any other perspective. Although Hall himself can't get rid of the shackles of "European center" in the elaboration of some chapters in the book "History of Southeast Asia", his above viewpoint of emphasizing the subjectivity of Southeast Asia is insightful and desirable.

On the other hand, the development of Southeast Asia is neither isolated nor possible. Southeast Asian civilization is an inseparable part of world civilization, and foreign culture is a factor that cannot be ignored in the historical process of Southeast Asia. Southeast Asia has a long history of communication with India and China, two ancient civilizations in the world, and is deeply influenced by Indian culture and China culture. Especially because they are located at the crossroads of the intersection and contact between eastern and western cultures, Southeast Asian countries are also influenced by Islamic and Christian civilizations. Therefore, the social progress and cultural development of Southeast Asian regions and countries have been marked by the two major Asian cultures and other foreign cultures. Refusing to recognize the influence of foreign cultures and even thinking that ancient Southeast Asian civilization was ahead of its northern and western neighbors is undoubtedly contrary to the historical reality known so far.

Southeast Asia's economic system, political system and cultural types are complex, and the development of countries is uneven. Some scholars deny its unity and integrity. But its relative unity and integrity can also be seen in the diversified development of Southeast Asia. Since the 1920s, scholars studying Southeast Asia have noticed some similarities in the historical and cultural characteristics of this region. After the Second World War, the national independence movement in Southeast Asia flourished and a series of newly independent Southeast Asian countries were born. The strategic position and economic value of Southeast Asia have improved significantly, and more and more scholars study Southeast Asia as a whole. The great contribution of British scholar D.G.E Hall is that his History of Southeast Asia is the first regional general history covering Southeast Asian countries. John F. Cady, an American scholar, inherited Hall's thought. His Historical Development of Southeast Asia and Postwar Southeast Asia are not isolated discourses on the history of various countries. These are two interrelated comprehensive research works on the history and cultural development of Southeast Asia. Australian scholar Anthony? Professor Reid's Southeast Asia Trade Times: 1450- 1680 is also an important work on the overall study of Southeast Asia. His two-volume magnum opus clearly shows us all aspects of life in Southeast Asia in the trade era.

In the preface to the book Historical Development of Southeast Asia, Kadi said: "This widely distributed area, which is now called Southeast Asia, once had a history of close contact with each other, which is not very obvious from the outside. Perhaps the most unique features of this region are the differences between its islands and the mainland, the diversity of soil and topography, various ethnic groups, and very different levels of religious and cultural development. " However, he pointed out: "What can be confirmed is that there are three or four factors linking this region in history, and each factor involves the relationship within the region and plays a chain reaction." (3) Then, what are the factors or can be seen from the unity and integrity of interconnection among Southeast Asian countries?

First of all, Southeast Asia has its own inherent culture. Ancient Southeast Asian countries did not copy Indian culture intact, but actively absorbed it selectively. There is no doubt that Southeast Asia is deeply influenced by Indian culture and China culture, but before the introduction of Indian religion and culture, Southeast Asia was not a cultural vacuum, and it had its own unique culture. Saidaisy once made an incisive summary of the characteristics of the early inherent culture in Southeast Asia: from the material and cultural aspects, there are rice cultivation, domestication of cattle and buffaloes, initial use of metals and navigation technology; In terms of social structure, women and motherhood play an important role, as well as the organization generated by the need of irrigation agriculture; In religion, everything is animistic, worshiping ancestors and land gods, and the places of worship are built in highlands, stone urns and stone sheds; From a mythical point of view, they are all cosmological dualism. The mountains in the middle of the sky are opposite to the sea, the birds are opposite to the aquarium, and the people living in the mountains are opposite to those living along the coast.

Second, after the introduction of foreign cultures, the local traditional cultures in Southeast Asia merged with each other and absorbed selectively, and gradually formed the national cultures with their own characteristics in Southeast Asia. Irrigated agriculture, which mainly focuses on rice cultivation, continues to form a developed agricultural civilization in Southeast Asia, or rice culture; The long-term preservation of rural village communities and the existence of dual inheritance system are important features of the social structure in Southeast Asia. In addition, the combination of primitive fetishism and foreign religions has given Southeast Asian religions new characteristics. Buddhism and Hinduism, which originated in India, no longer maintain their original forms after being introduced into Southeast Asia. They have been localized and nationalized, so they can take root in Southeast Asian countries. After Sakyamuni's Buddhism was introduced into Myanmar, it was combined with the local belief in gods, and the idols of various gods were often enshrined in Myanmar pagodas, which became one of its characteristics. The literature, art, music and dance of Southeast Asian countries have also maintained their own traditional styles, and gained new development after absorbing the cultural nutrition from India, China and Arabia.

Third, the relative unity and integrity of Southeast Asia is not only reflected in its relatively independent units in history, geography and culture, that is, independence from Northeast Asia, South Asia and Australia, but also in the increasingly close ties between Southeast Asian countries. The development of land and sea trade and cultural exchanges with India, Arabia and China and East Asian countries has greatly promoted the ties between Southeast Asian countries. After the invasion of western colonialism, Southeast Asian countries were colonized by different colonial countries. During the colonial period, the vertical connection between the suzerain and the colony was closer than the horizontal connection between Southeast Asian countries. On the other hand, as Southeast Asian countries have become a part of the world capitalist system, their economy and trade are closely linked with the world market and commercial trade network. At the beginning of the 20th century, the links between Southeast Asia and the world and within Southeast Asian countries were strengthened.

Fourth, after World War II, the face of Southeast Asia has undergone tremendous changes, and a series of countries with independent nationalities have emerged. In order to develop national economy and culture, emerging nation-states in Southeast Asia are trying to rebuild traditional ties. In order to establish regional cooperation, 1967 In August, Indonesia, Malaysia, Philippines, Thailand and Singapore established the Association of Southeast Asian Nations (ASEAN). 1984 1 Brunei joined the organization immediately after independence. After 1995, ASEAN accelerated its development towards the goal of "Southeast Asian integration". By 1999, Vietnam, Laos, Myanmar and Cambodia joined in succession, and ten Southeast Asian countries formed "Greater ASEAN". Southeast Asian countries seek unity in diversification, and the establishment and expansion of ASEAN marks the new development of Southeast Asian regional ties.

At present, it is an idea of East Asian countries, especially Southeast Asian countries, a design of regional development and a blueprint for entering the 2/kloc-0 century and future development. The ASEAN Charter adopted by ASEAN countries in 2008 proposed the establishment of an "ASEAN body", which is an economic body, a political-security cooperative body and a social-cultural cooperative body at the same time. This is a development process of regional integration in Southeast Asia. Now it is in the stage of establishing the ASEAN Economic Union. This requirement of regional integration is not only the political and economic need of ASEAN countries to strengthen themselves through unity, but also the need to maintain the security, stability and harmonious development of the region in the current era of globalization and regionalization.

As a result, more and more scholars who study Southeast Asia observe the development of Southeast Asia, emphasize the subjectivity and continuity of its culture, and gradually form a new concept: Southeast Asia has its own distinctive cultural characteristics. Therefore, when we study the civilization in Southeast Asia, we should not only ignore the diversity of Southeast Asia, understand the different characteristics of history and culture of Southeast Asian countries, but also pay attention to the relative unity of this region, and make a comprehensive investigation as a relatively independent unit closely related to politics, economy, history, geography and culture.

(B) the basic characteristics of cultural exchanges between China and Southeast Asia

Due to the different geographical environment and historical conditions, Asian countries have developed into different States, thus forming different nations and countries. From the spread and mutual influence of Asian culture, it can be seen that due to the imbalance of social and cultural development in different countries, different countries and nationalities have different positions and functions in cultural communication, and countries and nationalities at a relatively advanced stage of social and cultural development occupy a dominant position in cultural communication and exchange at a certain stage. So what are the characteristics of cultural communication and exchange between China and Southeast Asia?

1. China's leading culture has a profound influence on Southeast Asia.

Scholars who study the history of cultural exchanges between China and foreign countries believe that in history, the Chinese cultural circle marked by Chinese, Japanese, Korean and Vietnamese cultures is also called the "Han cultural circle", which focuses on Confucianism, followed by China-based Buddhist philosophy and China's Taoist philosophy, that is, the culture with Confucianism, Buddhism and Taoism as its core. This culture was introduced to Korea, Japan and Vietnam from the 3rd century BC to the 3rd century AD.

Southeast Asia, including Viet Nam, is a multicultural and complex region, which is deeply influenced not only by Indian culture, but also by the spread of China culture, and then by Islamic culture. In modern times, western culture spread to Southeast Asian countries. Southeast Asia not only combines many foreign cultures, but also maintains the distinctive characteristics of local culture. Among them, China culture has a great influence on Southeast Asia, such as Viet Nam, Singapore and other places where Chinese and overseas Chinese live together. Some Malaysian scholars also regard Malaysian culture as an integral part of their own culture, and think that "Malaysian culture" rooted in China culture is "one of many national cultures in China".

2. There are many ways to spread and communicate, not only the relationship between countries, but also various non-governmental exchanges.

In the history of Sino-foreign relations, the main medium of cultural exchange is people, and material exchange also goes through people. People communicate with each other through individual or collective actions, travel, trade or migration, and spread and exchange ideas and materials. In the process of communication between China and Southeast Asian countries, there are diplomatic envoys, economic and trade transactions, gifts and books, art exchanges, immigrants, foreign students and monks exchange visits, and so on. Among them, economic and trade exchanges and religious exchanges in the form of "tribute trade" and folk transactions have played an important role in the history of cultural exchanges between China and Southeast Asian countries.

Many historical data show that the beginning of Sino-foreign relations is the mutual contact between people, and the official contact and diplomatic relations are often after non-governmental exchanges. Therefore, when we study the history of Sino-foreign relations, we should not only attach importance to the establishment of state relations, but also ignore the study of non-governmental exchanges. The establishment of diplomatic relations and the development of state relations are often more conducive to non-governmental exchanges. However, people-to-people exchanges are often the forerunner of establishing state relations. When the relations between countries are blocked for one reason or another, such as the strict enforcement of the maritime ban in the early Ming Dynasty, the imperial court repeatedly applied for orders, and dared to have private interests, people who "exchanged markets with other countries" would "attach importance to the law", but the non-governmental exchanges continued. In ancient China, foreign trade was mainly conducted in the form of traditional tribute, which was monopolized by the state. However, people go out to sea to make a living and trade by sea. During the implementation of the maritime ban in the Ming and Qing Dynasties, the maritime trade among the people did not stop, but increased.

Studying the history of China's relations with Southeast Asian countries, we will find such a track: people-to-people exchanges-the development of traffic arteries-economic and cultural exchanges-the establishment of diplomatic relations-more extensive people-to-people exchanges and economic and cultural exchanges. People-oriented, state-led, and both government and people are the basic ways of cultural exchange between China and foreign countries. Overseas Chinese have played an important role as a bridge in the economic and cultural exchanges between China and Southeast Asian countries and made valuable contributions to the development of cultural undertakings in Southeast Asian countries.

3. Peaceful and non-violent communication is the mainstream of development.

In the long history of relations between China and its neighbors in Southeast Asia, peaceful exchanges and friendly relations between people are the mainstream of development. Although there have been wars waged by the ruling clique in history, compared with those wars, the friendship, economic and cultural exchanges and interactions between China and Southeast Asian countries for more than 2,000 years have left much deeper traces and played a much wider role. The History of Relations between China and Southeast Asian Countries focuses on economic and cultural exchanges and peaceful and friendly exchanges, and its basic concepts are "harmony is precious" and "harmony is different". China culture has always held an open and tolerant attitude towards foreign religious culture, which is the leading aspect of the development of relations between China and Southeast Asian countries.

It is true that in the study of Sino-foreign relations, wars between countries cannot be ignored and avoided. Because in the historical period of the whole class society, war or aggression between countries is inevitable, and it is a manifestation and continuation of national policies in international relations. Generally speaking, China's relations with its neighboring countries are peaceful, and sometimes there are wars. Studying the history of Sino-foreign relations should be based on historical facts and analyzed in detail. Mr. Jane Bozan, the late famous historian, once pointed out that we "don't write about war, peace, and don't delete war from history, let alone the war that people are familiar with, and write a peaceful situation that doesn't exist and can't exist in history according to our subjective intention." We should reveal the true face of history without covering up the foreign wars of China dynasty in history. However, it should be pointed out that; First, historically, the relationship between China and Southeast Asian countries is mainly a history of peaceful and friendly exchanges, and there are only a handful of wars between the two sides. China and most Southeast Asian countries have never had wars and military conflicts in history. For example, Thailand, Cambodia, Laos, Malaysia, Singapore and the Philippines have never met. There were only two wars with Myanmar and only one war with Indonesia, mainly in the Yuan Dynasty. Second, although there are many Vietnam wars, we should analyze them in detail. After the founding of Vietnam, the war between China and Vietnam was very short. It took about 65,438+0,000 years from Wu Quan's destruction of the Southern Han Dynasty, through Ding, Li, Chen, Hu and Hou Li, and to Ruan Dynasty, including only about 20 years of war. After each war, the two dynasties adopted the strategy of reconciliation in order to live in harmony. It can be seen that the time of war between the two countries in history is only a short moment, just a few small eddies in historical development, and peaceful and friendly exchanges between the two countries are still the mainstream of bilateral relations. In addition, due to geographical ties and long-standing historical ties, the economic, political and cultural relations between China and Viet Nam are closer than those of some other Asian countries.

Studying the history of Sino-foreign relations, including peace and war, and making a historical comparison will help us understand that peace and friendship are the main contents of the development of the history of relations between China and Southeast Asia, and even other countries in the world, which is very helpful for us to sum up historical experiences and lessons.

We should also have a dialectical understanding of the role and influence of war. Historical facts show that wars sometimes objectively promote economic and cultural exchanges between countries. Scholars pointed out: "there are unexpected channels for cultural exchange, which was unexpected at that time, that is, war and plunder will also create opportunities for cultural exchange."

4. Two-way interaction is a prominent feature of communication.

In the history of cultural exchange between China and Southeast Asia, mutual promotion constitutes an important content and prominent feature. To study the cultural exchange between China and Southeast Asian countries, we should not only pay attention to the great influence and promotion of China's advanced culture on Southeast Asian countries, but also pay attention to the influence and promotion of Southeast Asian countries on China. These two aspects should not be neglected.

From the perspective of China scholars, we should pay attention to studying and correctly reflecting China's position, role and influence in Southeast Asia and world history. In this regard, our own research is obviously not enough. There is no influential monograph on the development history of ancient science and technology in China and its international influence in China, but the book History of Science and Technology in China by British scholar Joseph Needham has become a must-read for studying this issue at home and abroad. For example, he once pointed out that the automatic transmission clock machine of astronomical telescope appeared for the first time, not in Europe at the beginning of the 9th century, as generally thought, but in China in the 2nd century. The first equatorial instrument was not made in a workshop in Ulan Nibao or Vienna, but in the Yuan Dynasty, the capital of China. It can be seen that China people are often among the best in the world in some inventions.

China unreservedly dedicated its achievements in material and spiritual civilization to the people of Asia and other countries in the world, which greatly promoted the progress of human society. Among them, the spread of gunpowder, compass and printing, three inventions of China, played a catalytic role in the collapse of feudal system in Europe and the germination of capitalism, and made great contributions. Marx spoke highly of this. He said: "gunpowder, compass and printing-these are the three great inventions that predict the arrival of bourgeois society." Gunpowder shattered the knight class, the compass opened the world market and established a colony, while printing became a tool of Protestantism, a means of scientific rejuvenation in general, and the most powerful lever to create the necessary premise of spiritual development. "

However, China's high civilization and energetic creation are not only the crystallization of the hard work and wisdom of the China people, but also the absorption and integration of the essence of Asian and world cultures. For thousands of years, China has been learning many useful things from foreign countries, especially from neighboring countries in Southeast Asia, and introduced excellent products, advanced technology and culture.

As mentioned above, the cultural exchange between China and Southeast Asia began in the Qin and Han Dynasties, and went through the Sui and Tang Dynasties to the Ming and Qing Dynasties for more than two thousand years, with climax after climax and increasing scale. For example, in the early Ming Dynasty, Zheng He's fleet made seven voyages to the Western Ocean, passing through Southeast Asia, which effectively promoted the cultural exchange between China and Southeast Asian countries and formed the climax of cultural exchange between China and Southeast Asia. The voyage of Zheng He's fleet brought China's craft products and production technology to the west, which promoted the economic and cultural development of Southeast Asian countries. At the same time, the development of maritime traffic between China and Southeast Asian countries has promoted the exchange of goods between the two sides and the domestic handicraft production in China, and caused a large number of China immigrants to seek development in Southeast Asia.

Historically, many China people moved south to Southeast Asia. China immigrants are messengers and bridges to spread China culture in Southeast Asia, and they have made valuable contributions to the development of cultural undertakings in Southeast Asian countries. For example, in 1285, Li Yuanji, a singer of Yuan Army, was captured, lived in Vietnam for a long time and introduced China to Vietnam. "Yue Shi" records: "Li Yuanji told stories about ancient times, and the Queen Mother of the West presented flat peaches and other biographies ... which moved people and made them sad and happy at the same time. China (Viet Nam) has played since then. " /kloc-in 0/350, Ding Pound, a famous acrobat in Yuan Dynasty, came to Chen Dynasty in Vietnam with a small family to teach Vietnamese the skill of pole climbing. Vietnam has a "dangerous pole from now on." In the Ming Dynasty, personnel exchanges between China and Vietnam increased. During the Ming army's conquest of Vietnam, some China soldiers and civilians stayed there without "returning to the north". At the same time, many Vietnamese came to China and made outstanding contributions to the political, economic and cultural development of China. Especially worth mentioning is Ruan An's contribution to Beijing architecture. Ruan An entered the palace as a eunuch in Yongle five years. He is good at planning, especially engineering construction, and is responsible for the overall design when building palaces and imperial cities in Beijing. The Forbidden City designed by him is 960m long from north to south and 760m wide from east to west, including the first three halls (Forbidden City, Relay Hall and Jianji Hall) and the last three halls (Gan Qing Palace, Jiaotai Palace and Kunning Palace). After Beijing was built, the architectural layout was symmetrical and magnificent. Ruan 'an has made great contributions to Beijing's Jiumen Tower, Five Blessingg, Liubu, Zhusi Gong Yu and other buildings, as well as the river regulation of Yangcun Post.

It can be seen that the history of cultural development in Southeast Asia, in a sense, is a history in which cultures of various countries and ethnic groups spread, collide, merge and innovate with each other. The main theme of cultural development and exchange in Southeast Asia is mutual convergence and integration, not the conflict between civilizations. In the long process of meeting, colliding and meeting, the conflict between civilizations is only temporary and in a secondary position, while peaceful blending and meeting, communication and life always occupy a dominant position.

(C) the new characteristics and development prospects of contemporary Southeast Asian cultural development and exchange

"Reviewing the past and learning the new", Southeast Asian culture and its exchanges have a prosperous past and will surely have a more brilliant future. In an unprecedented active and open era, with the development of globalization and regionalization, as well as the modernization of various countries, there will inevitably be a climax of cultural construction and cultural exchanges in Southeast Asia, and the rapid development of cultural exchanges and exchanges between contemporary China and Southeast Asia has become a great driving force for the modernization of East Asian countries. Thousands of years of splendid historical and cultural accumulation constitute the spiritual foundation of cultural revival in Southeast Asia. Great changes in East Asia and Southeast Asia, especially their resurgence and rapid development after the war, have created very favorable conditions for the development of East Asian culture and cultural exchanges between China and Southeast Asian countries in the new century.

The history of the re-emergence of East Asia (including Southeast Asia) after the war shows that the traditional culture of East Asia will have greater cohesion after innovation, transformation and transformation, maintaining its spirit of harmony, tolerance and cooperation, carrying forward its role of collectivism and attaching importance to the development of cultural education and intellectual development. This new culture in East Asia, coupled with economic and political factors, has played a positive role in the economic take-off and rapid development of Japan, the "Four Little Dragons", ASEAN and China.

The peaceful development of contemporary China and the changes in the international situation have greatly influenced and promoted the cultural exchanges between China and Southeast Asian countries. This is based on the following points:

First, modernization means opening to the world, and a closed nation cannot achieve the grand goal of modernization. The general direction of China's modernization will not change, and the pace of opening up will gradually accelerate. The higher the modernization of China, the more cultural exchanges with other countries in the world. As long as the pace of modernization in China continues to advance, it will strive to promote cultural exchanges with the world, especially neighboring countries.

Second, the degree of economic globalization is getting higher and higher, and the economic ties between countries will become closer and closer. In the 2 1 century, under the new situation of historic changes and social transformation in Southeast Asia, especially under the impetus of the great development of cultural exchanges, the cultural development, dissemination and exchanges in contemporary Southeast Asia have developed rapidly on a rare scale, which has provided great impetus for the modernization of various countries. The prosperity and development of China is a great opportunity, not a threat, to the development of Southeast Asian countries.

Third, the development of regional cooperation in East Asia, especially the establishment and expansion of contemporary ASEAN, the formation of ASEAN 10+3 and/kloc-0+1consultation mechanism, the establishment of China-ASEAN Free Trade Area, the convening of East Asia Summit and the gradual promotion of regional cooperation in East Asia will make the alliance of East and Southeast Asian countries closer and more institutionalized.

Fourth, in the contemporary network information age, Southeast Asian culture has developed rapidly. Modern means of communication, the application of computers and the Internet, and the widespread rise of mass cultural media have created unprecedented opportunities for cultural communication and exchange. Cultural exchanges between Southeast Asian countries and between China and Southeast Asian countries will be accelerated and expanded.

At present, the cultural exchange between China and Southeast Asian countries presents a new situation and new features of multi-channel, multi-level, multi-faceted and multi-form, and the exchange is becoming more and more institutionalized. The government, local governments and non-governmental organizations cooperate simultaneously, especially in scientific and technological cooperation, personnel training, academic exchanges, cultural visits, archaeological excavations, book exhibitions, literary and martial arts performances, exchange visits of youth groups, establishment of Confucius Institutes, holding international sports games, expositions and cultural tourism. The content is extremely colorful, unprecedented in scale and extremely dense in frequency. Especially the exchange of personnel and international students, has greatly promoted the cultural exchanges and cooperation between Southeast Asian countries and between China and Southeast Asian countries.

From the perspective of global and regional cultural development, Southeast Asia is one of the pillars of Asian cultural development and exchange. People in Southeast Asia expand cultural exchanges through more extensive contacts, understand each other's cultural differences, and enhance cultural cognition and spiritual integration among people all over the world in order to achieve harmony and development. At present, China has established a strategic partnership of strategic reciprocity or all-round cooperation with Southeast Asian countries, and the exchanges between the two sides are getting closer and closer. Southeast Asia has huge population resources, unlimited prosperity potential and economic vitality, and is an important neighbor of China. Despite the twists and turns and turbulence in the current international economic situation, the impact of the world economic crisis that broke out in 2008 is enormous and the difficulties cannot be underestimated. However, while rearranging the economic map, China is strengthening its friendly relations with Southeast Asian countries through the policy of "good neighborliness" and "rich neighborliness". In the current situation of overall economic recovery, China and Southeast Asian countries are vigorously developing bilateral and multilateral economic cooperation, while cultural exchanges will also be bound to by going up one flight of stairs.

We believe that as long as Asian countries further strengthen economic cooperation and carry out more extensive cultural exchanges, they can create a broader space for development and work together to contribute to the harmony and development of contemporary Southeast Asia and the world. The breadth and depth of cultural exchanges between China and Southeast Asia will be unmatched at any time in history.