In the second half of the nineteenth century at the latest, a legend emerged in Beijing about the sacrificial death of the founder's daughter during the casting of a large bell for the Bell Tower. It is similar to a group of medieval Chinese tales associated with the cults of patron deities of the crafts. These have their origins in tales from Western regions related to Eastern European stories of walled-up wives. In the case of the Beijing tradition, the religious tale is transformed into a secular legend with, at best, a tenuous connection to a local cult. The story of the casting of a bell for the Bell Tower persists in Beijing's oral tradition to this day. There are also a number of related stories told in other regions of China, as well as Korean tales that are genetically linked to it. The article examines both the structural and semantic features of several mythological stories about the making of a bell for the Bell Tower recorded by Chinese folklorists from the 1950s to the 1980s, alongside those of the first known English (1870s) and the first known Chinese (1930s) amateur recordings of the legend. It also traces the connection of these texts with similar narratives from other regions, as well as with the aforementioned medieval legends of patron deities of crafts, ancient beliefs in the efficacy of human sacrifice for metallurgical production characteristic of the Wu region, and Confucian notions of filial piety.

This paper examines the literary criticism of China about F. M. Dostoevsky’s novel “The Idiot” (1868), which has been the focus of attention of various readership, as well as the issues of perception and study of the novel in modern Chinese theory of literary criticism. Hence, the purpose of this article is to trace the history of literary criticism of the “The Idiot” in China over the past almost ninety years since its first publication in Chinese in 1935. It is noted that during this period the novel was translated into Chinese at least seventeen times with millions of copies released, withstanding more than 50 editions. It also provides an overview of the studies of Chinese scientists in recent years devoted to the study of the novel, and attempts are made to identify trends in the study and commentary of the novel in China. Chinese readers were first introduced to Dostoevsky’s work by the famous novelist, literary critic and translator Zhou Zuozhen. The conducted research allows us to conclude that Chinese readers accept and interpret F. M. Dostoevsky’s novel “The Idiot” with great interest. The questions that the researchers raise in their writings confirm the hypothesis that the Chinese reader associates the main character Prince Myshkin with the Confucian category of Ren.

In this paper, the author analyzes the fiction of contemporary Chinese female writer Zhang Yueran (b. 1982). As a radiant and influential representative of the post-1980s generation in contemporary Chinese literature, Zhang Yueran is considered to be one of most talented and strong young writers. Post-1980s Chinese writers are known by depiction of young people’s lives in big cities with elements of magical realism, however, unlike the most Post-1980s Chinese writers, Zhang Yueran focuses more on the characters’ subjectivity and their pursuit of love (parental and romantic). Her complex characters thrive for love and happiness, but also suffer from loneliness and lack of parental attention. Zhang Yueran’s writing is visceral and almost poetic in its use of metaphor. The development of Zhang Yueran’s prose can be divided two key periods. Her early works are aesthetic psychological thrillers about unhealthy love, inspired by classical fairytales that end with a character’s death and self-destruction: while the language is beautiful and almost poetic, but there is a lack of narrative depth. In her second era, Zhang Yueran returns to realism and successfully combines style and deep narrative by contrasting scenes of cruelty and mercy. At the moment her latest novel “Cocoon” embodies all significant fictional features from the perspective of both style and narrative.

The article addresses the study of the syntactic structure of Chinese proverbs, which have their own grammatical features. The relevance of this study is determined by the linguistic value of folk aphorisms, and the insufficient study of Chinese proverbs with complex sentence structure. The purpose of the article is to identify syntactical peculiarities of complex sentences in the paremiological stock of the Chinese language. The material for this paper was Chinese proverbs with subordination, selected by the method of continuous sampling, from the collection of Chinese folk sayings. The methodology of the study involves recourse to descriptive and interpretive methods, sampling method, as well as structural-semantic, component and contextual analysis. The study of the empirical material revealed that proverbs, as complete units of utterance, are characterized by a structural diversity of predicative parts within the complex. The most numerous of them are complex sentences with the meaning of condition. Some connectives, characteristic of written speech, are not used in oral folk utterances. The absence of the subject of action emphasizes the generalization of the content of proverbs, their different address or temporal orientation.

Тhe purpose of this article is to analyze the degree of archaeological and scientific knowledge on the territory of the Republic of Korea of the site and culture of Sanxingdui, discovered in 1986 in the Sichuan province of the People’s Republic of China. The Sanxingdui site entered world historiography due to the finds of magnificent bronze objects – such as face masks, human statues and “sacred trees”. The sources of the work were 28 printed works published in the Republic of Korea, the authors or translators of which were South Korean specialists. As a result of the analysis of South Korean publications that used materials from the Sanxingdui site or culture, the following conclusions can be drawn. The site and culture of Sanxingdui did not go without deserved attention in South Korean historiography. The main types of publication of Sanxingdui materials are chapters in general works on the history and culture of ancient China, as well as articles on Chinese and East Asian mythology and linguistics. A whole series of research projects under the leadership of Professors Kim Hyunja and Kim Seonja is devoted to the reflection of mythological images in the Sanxingdui culture. Also in the Republic of Korea, two Masters thesis were defended in which materials from the Sanxingdui site were used to solve applied problems. The site and culture of Sanxingdui have left a clear mark on South Korean historiography, though not always original.

This work gives a description of bronze figurines from the second sacrificial pit of Sanxingdui and their classification according to the affinity to different categories of ritual bronzes whose details they initially were. The classification helped to attribute small anthropomorphic images to one of the, earlier isolated by the author, stages of the technological evolution of Sanxingdui art of bronze casting from the JK2 sacrificial pit. Therefore, the chronologically meaningful typology of bronze figurines from the second sacrificial pit was constructed. As a result, the following groups of figurines were isolated: 1) figurines sitting at the roots of the “spirit trees”, 2) figurines that were details of the so-called “sacred altar” (“altar of spirits”), 3) figurines holding two-horned flat sceptres in their hands, 4) figurines kneeling on pedestals. Figurines sitting at the roots of the “spirit trees” belong to the first and second stages of the technological evolution of bronzes from the JK2 sacrificial pit. The sets of three figurines sitting at the roots of the “spirit trees” no. 2 and no. 3 represent in each case only one personage, so it can be seen from every side of the tree. All the figurines from the “sacred altar” must be dated to the third stage of the technological evolution of bronzes from JK2 like the artifact being discussed. Analogies to figurines from the “sacred altar” can be found among jades from the urn burials of Xiaojiawuji cemetery belonging to the late Neolithic Shijiahe culture of Hubei province. Bronze figurines also give an opportunity to reconstruct garments of the ancient inhabitants of Sanxingdui.

This article provides data on the search and study of the finds obtained during archaeological excavations of shell mounds in the region of Dian Lake in Yunnan Province, China. These objects represent a common, but at the same time, quite specific category of archaeological sources containing important information about the material and spiritual life of the population that left them. From the considerable number of Yunnan køkkenmøddings, the ancient fortified settlement of Guchengcun attracted the most attention, during the excavations of which it was possible for the first time to reveal the direct sequence of the Pre-Dian and Early Dian stages, dating back to the period of 3500– 2500 years BC, which are characterized by a unique set of ceramic and bronze implements. These finds give us the opportunity to express preliminary considerations regarding the origin of the Dian culture and state. Some part of the ceramics is similar to the vessels of the local Neolithic culture of Baiyangcun, which had contacts with the Neolithic painted pottery of the Yellow River valley; another part of it, as well as jade half-rings and sea shells, indicating a connection with the coastal cultures of Eastern China. Bronze knives and daggers are probably related in origin to the population of Northern China and adjacent territories. The interaction of these factors formed the basis of the Dian culture, while the contacts with the northern peoples outlined a line of interaction, following which the “horseback culture” later penetrated into Yunnan, shaping the formation of the Dian state.

The materials of a new burial complex in Anyang (Henan Province, China) combining features of the tombs of Northern Qi and Sui, and of the “Sogdian” tombs of the 6th century AD are presented. From the text of the epitaph placed in the burial chamber it is known that aristocrat Qu Qing and his wife Lady Han were buried there. Qu Qing was the grandson of Qu Jia, the founder of one of the ruling dynasties of the Gaochang Kingdom. His wife came from a noble family, possibly with Wuhuan roots. The set of stone items, including door leaves, an engraved panel above them, an engraved screen, and a burial bed decorated with engravings, reliefs and paintings, serves as a valuable source of information about the heterogeneous culture of Early Medieval China. The images on the door and the panel above it are similar in content and style to the murals of the Northern Qi tombs. The plots of the compositions on both sides of the stone screen came from early collections of xiaoshuo prose, that can be classified as zhiguai xiaoshuo (“tales of the miraculous”). The stone bed is similar in design and partly in decorative motifs to the objects from the “Sogdian” burials of the Northern dynasties and Sui. The tomb demonstrates an example of adaptation and transformation of borrowed elements of funeral rites under the influence of Han culture. The combination of Confucian, Taoist, Buddhist and Zoroastrian images and motifs reflects the situation of religious syncretism typical of the early Middle Ages.

During the reign of Xi-zong (1135–1149), the third ruler of Jin, the socio-political structure of the young Jurchen State as well as their customs and beliefs underwent many changes. The adoption of new political and religious components transformed the foundations of Jurchen ethno-cultural identification. At that time, Chinese court etiquette and new Confucian rituals were introduced to Jurchen culture. All these new Confucian rules were a form of new relationships and patterns of behaviour and actions. These innovations were needed to form and strengthen imperial power in Jin. This was the reason why the Jurchen autochthonous culture was adapted to the norms of other ethnic cultures. The reign of Xi-zong, for example, is marked by the formation of state cults of ancestor worship and worship of Confucius. A special role in those innovations and changes was played by non-Jurchen advisers, they were the transmitters of Confucian ideas. Non-Jurchen officials have served in Jin since the formation of the Jurchen State, when the Jurchens took over the territories of the Liao State and the Celestial Empire. By the time of, and during Xi-zong`s reign, non-Jurchen officials did a lot for building a new ceremonial system, to strengthen the imperial power, which is why in the last years of Xi-zong's reign, there was the struggle of the Jurchen nobility against the activities of Confucian officials and the new Chinese ceremonial system they built.

This article clarifies the process of establishing and expanding the commercial power of Portugal in China in the 16^th , 17^th and 18^th centuries. In the second half of the 16^th century, through various means, the Portuguese gradually “legalized” their existence and established a highly autonomous government in Macao. The Portuguese Crown expected to build a fortified base as a springboard to realize their plan in developing an exclusive trade network in mainland China and Japan as well as the other countries in Southeast Asia and South Asia in the 17^th and 18^th centuries. To study this issue, the authors mainly rely on original materials and academic achievements by Chinese and international scholars that are directly or indirectly related to the content of the article. At the same time, the authors use two main research methods of Historical Science (historical method and logical method) with other research methods (analysis, synthesis, statistics, and comparison). This research will make a specific contribution in recreating the overall picture of Portuguese commercial activities in Asia in general and China in particular from the 16^th to the 18^th centuries.

This article focuses on the activities and religious practices of the Jile Temple (Temple of Bliss) in Harbin; one of the largest and most respected in northeast China. Harbin, founded in 1898 by Russian railway engineers in connection with the construction of the Chinese Eastern Railway, brings together different ethnic and religious cultures. This study provides a brief historical overview of the activities of the temple, which played a major role in the development of Buddhism in the context of multicultural ideological and political trends in the first decades of the 20th century. The most important temple practices and celebrations are analyzed alongside the review of cultural heritage sources. Special attention is paid to the analysis of traditional rituals that take place as part of the celebration of Buddha's birthday in the fourth month of the lunar calendar. Based on the analysis of written sources and the use of ethnographic materials, including conversations with monks and laymen of the Jile Temple, the main stages and features of the ritual of washing the Buddha statue are highlighted, where manipulation of incense plays an important role. Closely linked to the history and evolution of Buddhism, religious events and rituals continue to have a profound influence on the traditions and culture of modern society.

This article examines the processes of Study of foreigners in China during the period from 1978 to 2018 historically and comparatively. The achievements of Study of foreigners in China during this time mainly manifested in four aspects, with four weaknesses present. The major characteristics of Study of foreigners in China are shown in the overall scale, degree education and the number of self-funded students. The review of the policy documents related to Study of foreigners in China during the 40 years especially help to better understand the development of Study of foreigners in China. The resulting conclusion of this study shows that it is necessary to upgrade the quality and efficiency of Study of foreigners in China for better competitiveness of Chinese education in the world.

The formation of the ideology and leadership role of the Korean Communist Party took place in the conditions of overcoming the negative influence of the Yoshida doctrine. Korean communists attributed the failure of both the Korean national liberation movement and the early communist movement to the influence of the Yoshida Doctrine. Bourgeois nationalists concentrated their efforts on searching for a “powerful power” that they could rely on in the struggle for independence. However, they did not consider the Korean people as a subject in this struggle. This fact determined the defeat of the bourgeois nationalist movement and contributed to the preservation of foreign domination. Korean communists waged an ideological struggle against the Yoshida Doctrine, striving for an ideological theory of self-determination. This became the source and foundation of the future “Juche ideology” – the basic principle of North Korean socialism associated with political independence and economic self-sufficiency. Only under the leadership of the working class and its political parties was it possible to formulate the correct strategies and tactics, carry out the armed struggle for independence in an organized manner, overcome the fragmentation and spontaneity of the struggle and achieve victory in the struggle for national independence. In the process of fighting for the complete elimination of the “Yoshida Doctrine” in their minds, the Korean communists, represented by Kim Il Sung, created their own political party and determined the main principle of the struggle: to consider the people as the main force of it. The creation of a political party and the determination of the status of the people as the main subject became the main and direct sources of the Korean “Juche ideology”.

In 2023, the number of native Chinese language teachers at Novosibirsk State University and its partner universities in the Confucius Institute project returned to pre-pandemic levels, and the scale of educational activities and related projects such as a summer language camp in China were restored. The article discusses issues of staffing and measures in the field of improving the professional level of teachers, features of teaching Chinese language (ways of involving Chinese teachers in vocational, secondary and additional education programs, models of interaction between Chinese and Russian teachers such as joint classes, independent classes with separate presentation of different types of educational material within one course or teaching certain aspects of the Chinese language). The activities of the Confucius Institute in the field of holding competitions in the Chinese language and the results of students’ participation in competitions of various levels are also shown. Stimulating the competitive activity of students, according to the authors, is an important additional condition for the development of their language skills and achievements in competitions which indicate a high level of language training provided by the Confucius Institute centre.