barbarity

　

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1. 〈U〉野蛮,非道 / 〈C〉野蛮な行為,残虐行為

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出典(authority):フリー百科事典『ウィキペディア（Wikipedia）』「2014/09/24 16:04:47」(JST)

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For other uses, see Barbarian (disambiguation).

19th Century portrayal of the Huns as barbarians

A barbarian is a person who is perceived to be uncivilized. The word is often used either in a general reference to member of a nation or ethnos, typically a tribal society as seen by an urban civilization either viewed as inferior, or admired as a noble savage. In idiomatic or figurative usage, a "barbarian" may also be an individual reference to a brutal, cruel, warlike, insensitive person.

The term originates from the Greek word βάρβαρος (barbaros). Hence the Greek idiom "πᾶς μὴ Ἕλλην βάρβαρος" (pas mē Hellēn barbaros) which literally means "whoever is not Greek is a barbarian". In ancient times, Greeks used it mostly for people of different cultures, but there are examples where one Greek city or state would use the word to attack another (e.g. haughty Athenians calling the Boeotians barbarian); in the early modern period and sometimes later, Greeks used it for the Turks, in a clearly pejorative way. Comparable notions are found in non-European civilizations, notably China and Japan. In the Roman Empire, Romans used the word "barbarian" for many people, such as the Berbers, Germanics, Celts, Carthaginians, Iberians, Thracians and Parthians.

Etymology

Routes taken by barbarian invaders, 5th century CE

Routes taken by Mongol invaders, 13th century

The Ancient Greek word βάρβαρος (barbaros), "barbarian", was an antonym for πολίτης (politēs), "citizen" (from πόλις - polis, "city-state"). The sound of barbaros onomatopoetically evokes the image of babbling (a person speaking a non-Greek language). The earliest attested form of the word is the Mycenaean Greek 𐀞𐀞𐀫, pa-pa-ro, written in Linear B syllabic script.

The Greeks and Romans used the term as they encountered scores of different foreign cultures, including the Egyptians, Persians, Medes, Celts, Germanic peoples, Phoenicians and Carthaginians. In fact, it became a common term to refer to all foreigners. However in various occasions, the term was also used by Greeks, especially the Athenians, to deride other Greek tribes and states (such as Epirotes, Eleans, Macedonians and Aeolic-speakers) but also fellow Athenians, in a pejorative and politically motivated manner. Of course, the term also carried a cultural dimension to its dual meaning. The verb βαρβαρίζειν (barbarízein) in ancient Greek meant imitating the linguistic sounds non-Greeks made or making grammatical errors in Greek.

Plato (Statesman 262de) rejected the Greek–barbarian dichotomy as a logical absurdity on just such grounds: dividing the world into Greeks and non-Greeks told one nothing about the second group. In Homer's works, the term appeared only once (Iliad 2.867), in the form βαρβαρόφωνος (barbarophonos) ("of incomprehensible speech"), used of the Carians fighting for Troy during the Trojan War. In general, the concept of barbaros did not figure largely in archaic literature before the 5th century BC. Still it has been suggested that "barbarophonoi" in the Iliad signifies not those who spoke a non-Greek language but simply those who spoke Greek badly.

A change occurred in the connotations of the word after the Greco-Persian Wars in the first half of the 5th century BC. Here a hasty coalition of Greeks defeated the vast Achaemenid Empire. Indeed in the Greek of this period 'barbarian' is often used expressly to mean Persian.

Greek barbaros was the etymological source for many words meaning "barbarian", including English barbarian, which was first recorded in 16th-century Middle English.

A word barbara- is also found in the Sanskrit of ancient India. The Greek word barbaros is related to Sanskrit barbaras (stammering).

Semantics

"Germanic warriors" as depicted in Philipp Clüver's Germania Antiqua (1616)

The Oxford English Dictionary defines five meanings of the noun barbarian, including an obsolete Barbary usage.

• 1. etymologically, A foreigner, one whose language and customs differ from the speaker's.
• 2. Hist. a. One not a Greek. b. One living outside the pale of the Roman empire and its civilization, applied especially to the northern nations that overthrew them. c. One outside the pale of Christian civilization. d. With the Italians of the Renascence: One of a nation outside of Italy.
• 3. A rude, wild, uncivilized person. b. Sometimes distinguished from savage (perh. with a glance at 2). c. Applied by the Chinese contemptuously to foreigners.
• 4. An uncultured person, or one who has no sympathy with literary culture.
• †5. A native of Barbary. [See Barbary.] Obs. †b. A Barbary horse. Obs.

The OED barbarous entry summarizes the semantic history. "The sense-development in ancient times was (with the Greeks) 'foreign, non-Hellenic,' later 'outlandish, rude, brutal'; (with the Romans) 'not Latin nor Greek,' then 'pertaining to those outside the Roman empire'; hence 'uncivilized, uncultured,' and later 'non-Christian,' whence 'Saracen, heathen'; and generally 'savage, rude, savagely cruel, inhuman.'"

"Barbarian" in Greek historical contexts

Slavery in Greece

Slaves in chains, relief found at Smyrna (present day İzmir, Turkey), 200 AD

A parallel factor was the growth of chattel slavery especially at Athens. Although enslavement of Greeks for non-payment of debt continued in most Greek states, it was banned at Athens under Solon in the early 6th century BC. Under the Athenian democracy established ca. 508 BC slavery came to be used on a scale never before seen among the Greeks. Massive concentrations of slaves were worked under especially brutal conditions in the silver mines at Laureion—a major vein of silver-bearing ore was found there in 483 BC—while the phenomenon of skilled slave craftsmen producing manufactured goods in small factories and workshops became increasingly common.

Furthermore, slaves were no longer the preserve of the rich: all but the poorest of Athenian households came to have slaves to supplement the work of their free members. Overwhelmingly, the slaves of Athens were "barbarian" in origin, drawn especially from lands around the Black Sea such as Thrace and Taurica (Crimea), while from Asia Minor came above all Lydians, Phrygians and Carians. Aristotle (Politics 1.2–7; 3.14) even states that barbarians are slaves by nature.

From this period, words like barbarophonos, cited above from Homer, began to be used not only of the sound of a foreign language but of foreigners speaking Greek improperly. In Greek, the notions of language and reason are easily confused in the word logos, so speaking poorly was easily conflated with being stupid, an association not of course limited to the ancient Greeks.

Further changes occurred in the connotations of barbari/barbaroi in Late Antiquity, when bishops and catholikoi were appointed to sees connected to cities among the "civilized" gentes barbaricae such as in Armenia or Persia, whereas bishops were appointed to supervise entire peoples among the less settled.

Eventually the term found a hidden meaning by Christian Romans through the folk etymology of Cassiodorus. He stated the word barbarian was "made up of barba (beard) and rus (flat land); for barbarians did not live in cities, making their abodes in the fields like wild animals".

The female given name "Barbara" originally meant "a barbarian woman", and as such was likely to have had a pejorative meaning—given that most such women in Graeco-Roman society were of a low social status (often being slaves). However, Saint Barbara is mentioned as being the daughter of rich and respectable Roman citizens. Evidently, by her time (about 300 CE according to Christian hagiography, though some historians put the story much later) the name no longer had any specific ethnic or pejorative connotations. This conclusion is, however, questionable, as many authorities think it possible that her story is fictitious, including the Roman Catholic Church since 1969 (for details of these doubts, see under Saint Barbara, Veneration).

Hellenic stereotypes

Out of those sources the Hellenic stereotype was elaborated: barbarians are like children, unable to speak or reason properly, cowardly, effeminate, luxurious, cruel, unable to control their appetites and desires, politically unable to govern themselves. These stereotypes were voiced with much shrillness by writers like Isocrates in the 4th century BCE who called for a war of conquest against Persia as a panacea for Greek problems.

However, the Hellenic stereotype of barbarians was not a universal feature of Hellenic culture. Xenophon, for example, wrote the Cyropaedia, a laudatory fictionalised account of Cyrus the Great, the founder of the Persian empire, effectively a utopian text. In his Anabasis, Xenophon's accounts of the Persians and other non-Greeks he knew or encountered hardly seem to be under the sway of these stereotypes at all.

The renowned orator Demosthenes made derogatory comments in his speeches, using the word "barbarian."

Barbarian is used in its Hellenic sense by St. Paul in the New Testament (Romans 1:14) to describe non-Greeks, and to describe one who merely speaks a different language (1 Corinthians 14:11).

About a hundred years after Paul's time, Lucian – a native of Samosata, in the former kingdom of Commagene, which had been absorbed by the Roman Empire and made part of the province of Syria – used the term "barbarian" to describe himself. As he was a noted satirist, this could have been a deprecating self-irony. It might also have indicated that he was descended from Samosata's original Semitic population – likely to have been called "barbarians" by later Hellenistic, Greek-speaking settlers, and who might have eventually taken up this appellation themselves.

The term retained its standard usage in the Greek language throughout the Middle Ages, as it was widely used by the Byzantine Greeks until the fall of the Byzantine Empire in the 15th century.

Cicero described the mountain area of inner Sardinia as "a land of barbarians," with these inhabitants also known by the manifestly pejorative term latrones mastrucati ("thieves with a rough garment in wool"). The region is up to the present known as "Barbagia" (in Sardinian "Barbàgia" or "Barbaza"), which is traceable to this old "barbarian" designation – but no longer consciously associated with it, and used naturally as the name of the region by its own inhabitants.

The Dying Galatian statue

Main article: Dying Galatian

The Dying Galatian, Capitoline Museums, Rome

Some insight about the Hellenistic perception of and attitude to "Barbarians" can be taken from the "Dying Galatian", a statue commissioned by Attalus I of Pergamon to celebrate his victory over the Celtic Galatians in Anatolia (the bronze original is lost, but a Roman marble copy was found in the 17th century). The statue depicts with remarkable realism a dying Celt warrior with a typically Celtic hairstyle and moustache. He lies on his fallen shield while sword and other objects lie beside him. He appears to be fighting against death, refusing to accept his fate.

The statue serves both as a reminder of the Celts' defeat, thus demonstrating the might of the people who defeated them, and a memorial to their bravery as worthy adversaries. The message conveyed by the sculpture, as H. W. Janson comments, is that "they knew how to die, barbarians that they were."

The Greeks admired Scythians and Galatians as heroic individuals – even in the case of Anacharsis as philosophers – but considered their culture to be barbaric. The Romans indiscriminately regarded the various Germanic tribes, the settled Gauls, and the raiding Huns as barbarians.

The Romans adapted the term to refer to anything non-Roman. The German cultural historian Silvio Vietta points out that the meaning of the word "barbarous" has undergone a semantic change in modern times, after Michel de Montaigne used it to characterize the activities in the New World of the Spaniards – supposedly representatives of the "higher" European culture - as "barbarous," in a satirical essay of the year 1580. It was not the supposedly "uncivilized" Indian tribes who were "barbarous," but the conquering Spaniards. Montaigne argued that Europeans noted the barbarism of other cultures but not the crueler and more brutal actions of their own society, particularly (in his time) in the so-called religious wars. Montaigne's people – the Europeans - were the real "barbarians." In this way, the Eurocentric argument was turned around and applied against the European invaders. With this shift of meaning a whole literature arose in Europe that characterized the indigenous Indian peoples as innocent, and the militarily superior Europeans as "barbarous" intruders into a paradisiacal world.

"Barbarian" in international historical contexts

Historically, the term barbarian has seen widespread use, in English. Many peoples have dismissed alien cultures and even rival civilizations, because they were unrecognizably strange. For instance, the nomadic steppe peoples north of the Black Sea, including the Pechenegs and the Kipchaks, were called barbarians by Byzantines.

Berber and North African cultures

Ransom of Christian slaves held in Barbary, 17th century

The Berbers of North Africa were among the many peoples called "Barbarian" by the Romans; in their case, the name remained in use, having been adopted by the Arabs (see Berber etymology) and is still in use as the name for the non-Arabs in North Africa (though not by themselves). The geographical term Barbary or Barbary Coast, and the name of the Barbary pirates based on that coast (and who were not necessarily Berbers) were also derived from it.

The term has also been used to refer to people from Barbary, a region encompassing most of North Africa. The name of the region, Barbary, comes from the Arabic word Barbar, possibly from the Latin word barbaricum, meaning "land of the barbarians."

Many languages define the "Other" as those who do not speak one's language; Greek barbaroi was paralleled by Arabic ajam "non-Arabic speakers; non-Arabs; (especially) Persians."

Hindu culture

In the ancient Indian epic Mahabharata, the Sanskrit word barbara- meant "stammering, wretch, foreigner, sinful people, low and barbarous".

Indic peoples anciently referred to foreigners as Mleccha "dirty ones; barbarians."Indic peoples of the Vedic period used mleccha much as the ancient Greeks used barbaros, "originally to indicate the uncouth and incomprehensible speech of foreigners and then extended to their unfamiliar behavior." In the ancient texts, Mlecchas are people who are dirty and who have given up the Vedic beliefs. Today this term implies those with bad hygiene. Among the tribes termed Mleccha were Sakas, Huna people, Yonas, Kambojas, the Pahlavas, Kiratas, Khasas, Bahlika people and Rishikas.

Chinese culture

The term "Barbarian" in traditional Chinese culture had a few interesting aspects. For one thing, Chinese has more than one historical "barbarian" exonym. Several historical Chinese characters for non-Chinese peoples were graphic pejoratives, the character for the Yao people, for instance, was changed from yao 猺 "jackal" to yao 瑤 "precious jade" in the modern period. The original Hua–Yi distinction between "Chinese" and "barbarian" was based on culture and power but not on race.

Historically, the Chinese used various words for foreign ethnic groups. They include terms like 夷 Yi, which is often translated as "barbarians." Despite this conventional translation, there are also other ways of translating Yi into English. Some of the examples include "foreigners," "ordinary others," "wild tribes," "uncivilized tribes," and so forth.

History and terminology

Chinese historical records mention what may now perhaps be termed "barbarian" peoples for over four millennia, although this considerably predates the Greek language origin of the term "barbarian", at least as is known from the thirty-four centuries of written records in the Greek language. The sinologist Herrlee Glessner Creel said, "Throughout Chinese history "the barbarians" have been a constant motif, sometimes minor, sometimes very major indeed. They figure prominently in the Shang oracle inscriptions, and the dynasty that came to an end only in 1912 was, from the Chinese point of view, barbarian."

Shang dynasty (1600–1046 BC) oracles and bronze inscriptions first recorded specific Chinese exonyms for foreigners, often in contexts of warfare or tribute. King Wu Ding (r. 1250–1192 BC), for instance, fought with the Guifang 鬼方, Di 氐, and Qiang 羌 "barbarians."

During the Spring and Autumn period (771–476 BC), the meanings of four exonyms were expanded. "These included Rong, Yi, Man, and Di—all general designations referring to the barbarian tribes." These Siyi 四夷 "Four Barbarians", most "probably the names of ethnic groups originally," were the Yi or Dongyi 東夷 "eastern barbarians," Man or Nanman 南蠻 "southern barbarians," Rong or Xirong 西戎 "western barbarians," and Di or Beidi 北狄 "northern barbarians." The Russian anthropologist Mikhail Kryukov concluded.

Evidently, the barbarian tribes at first had individual names, but during about the middle of the first millennium B.C., they were classified schematically according to the four cardinal points of the compass. This would, in the final analysis, mean that once again territory had become the primary criterion of the we-group, whereas the consciousness of common origin remained secondary. What continued to be important were the factors of language, the acceptance of certain forms of material culture, the adherence to certain rituals, and, above all, the economy and the way of life. Agriculture was the only appropriate way of life for the Hua-Hsia.

A scene of the Chinese campaign against the Miao in Hunan, 1795

The Chinese classics use compounds of these four generic names in localized "barbarian tribes" exonyms such as "west and north" Rongdi, "south and east" Manyi, Nanyibeidi "barbarian tribes in the south and the north," and Manyirongdi "all kinds of barbarians." Creel says the Chinese evidently came to use Rongdi and Manyi "as generalized terms denoting 'non-Chinese,' 'foreigners,' 'barbarians'," and a statement such as "the Rong and Di are wolves" (Zuozhuan, Min 1) is "very much like the assertion that many people in many lands will make today, that 'no foreigner can be trusted'."

The Chinese had at least two reasons for vilifying and depreciating the non-Chinese groups. On the one hand, many of them harassed and pillaged the Chinese, which gave them a genuine grievance. On the other, it is quite clear that the Chinese were increasingly encroaching upon the territory of these peoples, getting the better of them by trickery, and putting many of them under subjection. By vilifying them and depicting them as somewhat less than human, the Chinese could justify their conduct and still any qualms of conscience.

This word Yi has both specific references, such as to Huaiyi 淮夷 peoples in the Huai River region, and generalized references to "barbarian; foreigner; non-Chinese." Lin Yutang's Chinese-English Dictionary of Modern Usage translates Yi as "Anc[ient] barbarian tribe on east border, any border or foreign tribe." The sinologist Edwin G. Pulleyblank says the name Yi "furnished the primary Chinese term for 'barbarian'," but "Paradoxically the Yi were considered the most civilized of the non-Chinese peoples.

Idealization

A few contexts in the Chinese classics romanticize or idealize barbarians, comparable to the western noble savage construct. For instance, the Confucian Analects records:

• The Master said, The [夷狄] barbarians of the East and North have retained their princes. They are not in such a state of decay as we in China.
• The Master said, The Way makes no progress. I shall get upon a raft and float out to sea.
• The Master wanted to settle among the [九夷] Nine Wild Tribes of the East. Someone said, I am afraid you would find it hard to put up with their lack of refinement. The Master said, Were a true gentleman to settle among them there would soon be no trouble about lack of refinement.

The translator Arthur Waley noted that, "A certain idealization of the 'noble savage' is to be found fairly often in early Chinese literature", citing the Zuo Zhuan maxim, "When the Emperor no longer functions, learning must be sought among the 'Four Barbarians,' north, west, east, and south." Professor Creel said,

From ancient to modern times the Chinese attitude toward people not Chinese in culture—"barbarians"—has commonly been one of contempt, sometimes tinged with fear ... It must be noted that, while the Chinese have disparaged barbarians, they have been singularly hospitable both to individuals and to groups that have adopted Chinese culture. And at times they seem to have had a certain admiration, perhaps unwilling, for the rude force of these peoples or simpler customs.

In a somewhat related example, Mencius believed that Confucian practices were universal and timeless, and thus followed by both Hua and Yi, "Shun was an Eastern barbarian; he was born in Chu Feng, moved to Fu Hsia, and died in Ming T'iao. King Wen was a Western barbarian; he was born in Ch'i Chou and died in Pi Ying. Their native places were over a thousand li apart, and there were a thousand years between them. Yet when they had their way in the Central Kingdoms, their actions matched like the two halves of a tally. The standards of the two sages, one earlier and one later, were identical."

The prominent Shuowen Jiezi character dictionary (121 CE), which defines yi 夷 as 平 "level; peaceful" or 東方之人 "people of eastern regions," first records that this Han Dynasty (206 BCE-220 CE) regular script 夷 and the Qin Dynasty (221-207 BCE) seal script for shi incorporate both the 大 "big" and 弓 "bow" radicals. According to the Shuowen, the radical “big” in the character yi means human. In addition, it states that yi custom is benevolent and given that the benevolent men live long lives, yi countries are where the gentlemen do not die. This is why Confucius said when the Dao is not being practiced in China, he is willing to go to the land of the "Nine Yi." This positive image of yi can also be found in the Book of the Later Han's chapter on the Dongyi, as it describes the Dongyi countries as places where benevolence rules and the gentlemen do not die.

Pejorative Chinese characters

Main article: Graphic pejoratives in written Chinese

Some Chinese characters used to transcribe non-Chinese peoples were graphically pejorative ethnic slurs, where the insult derived not from the Chinese word but from the character used to write it. Take for instance, the Written Chinese transcription of Yao "the Yao people", who primarily live in the mountains of southwest China and Vietnam. When 11th-century Song Dynasty authors first transcribed the exonym Yao, they insultingly chose yao 猺 "jackal" from a lexical selection of over 100 characters pronounced yao (e.g., 腰 "waist", 遙 "distant", 搖 "shake"). During a series of 20th-century Chinese language reforms, this graphic pejorative 猺 (written with the 犭"dog/beast radical") "jackal; the Yao" was replaced twice; first with the invented character yao 傜 (亻"human radical") "the Yao", then with yao 瑤 (玉 "jade radical") "precious jade; the Yao." Chinese orthography (symbols used to write a language) can provide unique opportunities to write ethnic insults logographically that do not exist alphabetically. For the Yao ethnic group, there is a difference between the transcriptions Yao 猺 "jackal" and Yao 瑤 "jade" but none between the romanizations Yao and Yau.

Cultural and racial barbarianism

The purpose of the Great Wall of China was to stop the "barbarians" from crossing the northern border of China.

According to the archeologist William Meacham, it was only by the time of the late Shang dynasty that one can speak of "Chinese," "Chinese culture," or "Chinese civilization." "There is a sense in which the traditional view of ancient Chinese history is correct (and perhaps it originated ultimately in the first appearance of dynastic civilization): those on the fringes and outside this esoteric event were "barbarians" in that they did not enjoy (or suffer from) the fruit of civilization until they were brought into close contact with it by an imperial expansion of the civilization itself." In a similar vein, Creel explained the significance of Confucian li "ritual; rites; propriety".

The fundamental criterion of "Chinese-ness," anciently and throughout history, has been cultural. The Chinese have had a particular way of life, a particular complex of usages, sometimes characterized as li. Groups that conformed to this way of life were, generally speaking, considered Chinese. Those that turned away from it were considered to cease to be Chinese. ... It was the process of acculturation, transforming barbarians into Chinese, that created the great bulk of the Chinese people. The barbarians of Western Chou times were, for the most part, future Chinese, or the ancestors of future Chinese. This is a fact of great importance. ... It is significant, however, that we almost never find any references in the early literature to physical differences between Chinese and barbarians. Insofar as we can tell, the distinction was purely cultural.

Dikötter says,

Thought in ancient China was oriented towards the world, or tianxia, "all under heaven." The world was perceived as one homogenous unity named "great community" (datong) The Middle Kingdom [China], dominated by the assumption of its cultural superiority, measured outgroups according to a yardstick by which those who did not follow the "Chinese ways" were considered "barbarians." A Theory of "using the Chinese ways to transform the barbarian" as strongly advocated. It was believed that the barbarian could be culturally assimilated. In the Age of Great Peace, the barbarians would flow in and be transformed: the world would be one.

According to the Pakistani academic M. Shahid Alam, "The centrality of culture, rather than race, in the Chinese world view had an important corollary. Nearly always, this translated into a civilizing mission rooted in the premise that 'the barbarians could be culturally assimilated'"; namely laihua 來化 "come and be transformed" or Hanhua 漢化 "become Chinese; be sinicized."

Two millennia before the French anthropologist Claude Lévi-Strauss wrote The Raw and the Cooked, the Chinese differentiated "raw" and "cooked" categories of barbarian peoples who lived in China. The shufan 熟番 "cooked [food eating] barbarians" are sometimes interpreted as Sinicized, and the shengfan 生番 "raw [food eating] barbarians" as not Sinicized. The Liji gives this description.

The people of those five regions – the Middle states, and the [Rong], [Yi] (and other wild tribes around them) – had all their several natures, which they could not be made to alter. The tribes on the east were called [Yi]. They had their hair unbound, and tattooed their bodies. Some of them ate their food without its being cooked with fire. Those on the south were called Man. They tattooed their foreheads, and had their feet turned toward each other. Some of them ate their food without its being cooked with fire. Those on the west were called [Rong]. They had their hair unbound, and wore skins. Some of them did not eat grain-food. Those on the north were called [Di]. They wore skins of animals and birds, and dwelt in caves. Some of them did not eat grain-food.

Dikötter explains the close association between nature and nurture. "The shengfan, literally 'raw barbarians', were considered savage and resisting. The shufan, or 'cooked barbarians', were tame and submissive. The consumption of raw food was regarded as an infallible sign of savagery that affected the physiological state of the barbarian."

Some Warring States period texts record a belief that the respective natures of the Chinese and the barbarian were incompatible. Mencius, for instance, once stated: "I have heard of the Chinese converting barbarians to their ways, but not of their being converted to barbarian ways." Dikötter says, "The nature of the Chinese was regarded as impermeable to the evil influences of the barbarian; no retrogression was possible. Only the barbarian might eventually change by adopting Chinese ways."

However, different thinkers and texts convey different opinions on this issue. The prominent Tang Confucian Han Yu, for example, wrote in his essay Yuan Dao the following: "When Confucius wrote the Chunqiu, he said that if the feudal lords use Yi ritual, then they should be called Yi; If they use Chinese rituals, then they should be called Chinese." Han Yu went on to lament in the same essay that the Chinese of his time might all become Yi because the Tang court wanted to put Yi laws above the teachings of the former kings. Therefore, Han Yu's essay shows the possibility that the Chinese can lose their culture and become the uncivilized outsiders, and that the uncivilized outsiders have the potential to become Chinese.

Interestingly, after the Song Dynasty, many of China's rulers in the north were of Inner Asia ethnicities, such as Qidan, Ruzhen, and Mongols of the Liao, Jin and Yuan Dynasties, the latter ended up ruling over the entire China. Hence, the historian John King Fairbank wrote, "the influence on China of the great fact of alien conquest under the Liao-Jin -Yuan dynasties is just beginning to be explored." During the Qing Dynasty, the rulers of China adopted Confucian philosophy and Han Chinese institutions to show that the Manchu rulers had received the Mandate of Heaven to rule China. At the same time, they also tried to retain their own indigenous culture. Due to the Manchus' adoption of Han Chinese culture, most Han Chinese (though not all) did accept the Manchus as the legitimate rulers of China. Similarly, according to Fudan University historian Yao Dali, even the supposedly "patriotic" hero Wen Tianxiang of the late Song and early Yuan period did not believe the Mongol rule to be illegitimate. In fact, Wen was willing to live under Mongol rule as long as he was not forced to be a Yuan dynasty official, out of his loyalty to the Song dynasty. Yao explains that Wen chose to die in the end because he was forced to become a Yuan official. So, Wen chose death due to his loyalty to his dynasty, not because he viewed the Yuan court as a non-Chinese, illegitimate regime and therefore refused to live under their rule. Yao also says that many Chinese who were living in the Yuan-Ming transition period also shared Wen's beliefs of identifying with and putting loyalty towards one's dynasty above racial/ethnic differences. Many Han Chinese writers did not celebrate the collapse of the Mongols and the return of the Han Chinese rule in the form of the Ming dynasty government at that time. Many Han Chinese actually chose not to serve in the new Ming court at all due to their loyalty to the Yuan. Some Han Chinese also committed suicide on behalf of the Mongols as a proof of their loyalty. We should note that the founder of the Ming Dynasty, Zhu Yuanzhang, also indicated that he was happy to be born in the Yuan period and that the Yuan did legitimately receive the Mandate of Heaven to rule over China. On a side note, one of his key advisors, Liu Ji, generally supported the idea that while the Chinese and the non-Chinese are different, they are actually equal. Liu was therefore arguing against the idea that the Chinese were and are superior to the "Yi."

These things show that many times, pre-modern Chinese did view culture (and sometimes politics) rather than race and ethnicity as the dividing line between the Chinese and the non-Chinese. In many cases, the non-Chinese could and did become the Chinese and vice versa, especially when there was a change in culture.

Modern reinterpretations

According to the historian Frank Dikötter, "The delusive myth of a Chinese antiquity that abandoned racial standards in favour of a concept of cultural universalism in which all barbarians could ultimately participate has understandably attracted some modern scholars. Living in an unequal and often hostile world, it is tempting to project the utopian image of a racially harmonious world into a distant and obscure past."

The politician and historian K. C. Wu analyzes the origin of the characters for the Yi, Man, Rong, Di, and Xia peoples and concludes that the "ancients formed these characters with only one purpose in mind—to describe the different ways of living each of these people pursued." Despite the well-known examples of pejorative exonymic characters (such as the "dog radical" in Di), he claims there is no hidden racial bias in the meanings of the characters used to describe these different peoples, but rather the differences were "in occupation or in custom, not in race or origin." K. C. Wu says the modern character 夷 designating the historical "Yi peoples," composed of the characters for 大 "big (person)" and 弓 "bow", implies a big person carrying a bow, someone to perhaps be feared or respected, but not to be despised. However, differing from K. C. Wu, the scholar Wu Qichang believes that the earliest oracle bone script for yi 夷 was used interchangeably with shi 尸 "corpse". The historian John Hill explains that Yi "was used rather loosely for non-Chinese populations of the east. It carried the connotation of people ignorant of Chinese culture and, therefore, 'barbarians'."

Christopher I. Beckwith makes the extraordinary claim that the name "barbarian" should only be used for Greek historical contexts, and is inapplicable for all other "peoples to whom it has been applied either historically or in modern times." Beckwith notes that most specialists in East Asian history, including him, have translated Chinese exonyms as English "barbarian." He believes that after academics read his published explanation of the problems, except for direct quotations of "earlier scholars who use the word, it should no longer be used as a term by any writer."

The first problem is that, "it is impossible to translate the word barbarian into Chinese because the concept does not exist in Chinese," meaning a single "completely generic" loanword from Greek barbar-. "Until the Chinese borrow the word barbarian or one of its relatives, or make up a new word that explicitly includes the same basic ideas, they cannot express the idea of the 'barbarian' in Chinese.". The usual Standard Chinese translation of English barbarian is yemanren (traditional Chinese: 野蠻人; simplified Chinese: 野蛮人; pinyin: yěmánrén), which Beckwith claims, "actually means 'wild man, savage'. That is very definitely not the same thing as 'barbarian'."Despite this semantic hypothesis, Chinese-English dictionaries regularly translate yemanren as "barbarian" or "barbarians." Beckwith concedes that the early Chinese "apparently disliked foreigners in general and looked down on them as having an inferior culture," and pejoratively wrote some exonyms. However, he purports, "The fact that the Chinese did not like foreigner Y and occasionally picked a transcriptional character with negative meaning (in Chinese) to write the sound of his ethnonym, is irrelevant."

Beckwith's second problem is with linguists and lexicographers of Chinese. "If one looks up in a Chinese-English dictionary the two dozen or so partly generic words used for various foreign peoples throughout Chinese history, one will find most of them defined in English as, in effect, 'a kind of barbarian'. Even the works of well-known lexicographers such as Karlgren do this." Although Beckwith does not cite any examples, the Swedish sinologist Bernhard Karlgren edited two dictionaries: Analytic Dictionary of Chinese and Sino-Japanese (1923) and Grammata Serica Recensa (1957). Compare Karlgrlen's translations of the siyi "four barbarians":

• yi 夷 "barbarian, foreigner; destroy, raze to the ground," "barbarian (esp. tribes to the East of ancient China)"
• man 蛮 "barbarians of the South; barbarian, savage," "Southern barbarian"
• rong 戎 "weapons, armour; war, warrior; N. pr. of western tribes," "weapon; attack; war chariot; loan for tribes of the West"
• di 狄 "Northern Barbarians – "fire-dogs"," "name of a Northern tribe; low servant"

The Sino-Tibetan Etymological Dictionary and Thesaurus Project includes Karlgren's GSR definitions. Searching the STEDT Database finds various "a kind of" definitions for plant and animal names (e.g., you 狖 "a kind of monkey," but not one "a kind of barbarian" definition. Besides faulting Chinese for lacking a general "barbarian" term, Beckwith also faults English, which "has no words for the many foreign peoples referred to by one or another Classical Chinese word, such as 胡 hú, 夷 yí, 蠻 mán, and so on."

The third problem involves Tang Dynasty usages of fan "foreigner" and lu "prisoner", neither of which meant "barbarian." Beckwith says Tang texts used fan 番 or 蕃 "foreigner" (see shengfan and shufan above) as "perhaps the only true generic at any time in Chinese literature, was practically the opposite of the word barbarian. It meant simply 'foreign, foreigner' without any pejorative meaning." In modern usage, fan 番 means "foreigner; barbarian; aborigine". The linguist Robert Ramsey illustrates the pejorative connotations of fan.

The word "Fān" was formerly used by the Chinese almost innocently in the sense of 'aborigines' to refer to ethnic groups in South China, and Mao Zedong himself once used it in 1938 in a speech advocating equal rights for the various minority peoples. But that term has now been so systematically purged from the language that it is not to be found (at least in that meaning) even in large dictionaries, and all references to Mao's 1938 speech have excised the offending word and replaced it with a more elaborate locution, "Yao, Yi, and Yu."

The Tang Dynasty Chinese also had a derogatory term for foreigners, lu (traditional Chinese: 虜; simplified Chinese: 虏; pinyin: lǔ) "prisoner, slave, captive". Beckwith says it means something like "those miscreants who should be locked up," therefore, "The word does not even mean 'foreigner' at all, let alone 'barbarian'."

Christopher I. Beckwith's 2009 "The Barbarians" epilogue provides many references, but overlooks H. G. Creel's 1970 "The Barbarians" chapter. Creel descriptively wrote, "Who, in fact, were the barbarians? The Chinese have no single term for them. But they were all the non-Chinese, just as for the Greeks the barbarians were all the non-Greeks." Beckwith prescriptively wrote, "The Chinese, however, have still not yet borrowed Greek barbar-. There is also no single native Chinese word for 'foreigner', no matter how pejorative," which meets his strict definition of "barbarian.".

Allusions in poetry

Conventionally Chinese poets did not directly criticize the ruling emperor or even the current dynasty: such poetic practice was both an aesthetic principle as well as a practical method of prudently avoiding punishment for treason, or lèse-majesté. Although socio-political criticism was an important aspect of Chinese poetry, generally if it involved the reigning monarch and the current dynasty it was done indirectly and with subtle circumspection: it was "a custom almost universally followed by Chinese poets to refer to their own dynasty and to the reigns of emperors contemporary with them by indirect means and in complimentary terms." Lack of success in war was potentially a capital offense for a general, and considered unmentionable in direct regard to the emperor. Thus poetic references or allusions to a current armed conflict between the Chinese empire and an external nation would be done through the substitution in time to a former dynasty; for example, reference to the Han dynasty and its leaders by Tang poets; and the real ethnic identity of the opposing force masked by substitution; for example, the Tang dynasty poems about battling the Xiongnu, although clearly anachronistic several centuries, by then. Thus, although the poets' comments about the nature of the situation might be accurate enough, the actual identity of the ethnically-named opponents can generally be relied upon to be different than that named. In English translation, further confusion regarding specific historic identity of people or events referred or alluded to results from the translation process; for example, in the case of Chen Tao's "隴西行", one of the Three Hundred Tang Poems which has often been translated into English.

Barbarian puppet drinking game

In the Tang Dynasty houses of pleasure, where drinking games were common, small puppets in the aspect of Westerners, in a ridiculous state of drunkenness, were used in one popular permutation of the drinking game; so, in the form of blue-eyed, pointy nosed, and peak-capped barbarians, these puppets were manipulated in such a way as to occasionally fall down: then, whichever guest to whom the puppet pointed after falling was then obliged by honor to empty his cup of Chinese wine.

Japanese culture

When Europeans came to Japan, they were called nanban (南蛮), literally Barbarians from the South, because the Portuguese ships appeared to sail from the South. The Dutch, who arrived later, were also called either nanban or kōmō (紅毛), literally meaning "Red Hair."

American cultures

In Mesoamerica the Aztec civilization used the word "Chichimeca" to denominate a group of nomadic hunter-gatherer tribes that lived in the outskirts of the Triple Alliance's Empire, in the North of Modern Mexico, which were seen by the Aztec people as primitive and uncivilized. One of the meanings attributed to the word "Chichimeca" is "dog people".

The Incas of South America used the term "puruma auca" for all peoples living outside the rule of their empire (see Promaucaes).

The white settlers of the United States referred to Native Americans as "savages."

Early Modern period

Further information: Viking revival, Noble savage and Philistinism

A defeated Sarmatian barbarian serves as an atlas on a 16th-century villa in Milan. Sculpted by Antonio Abbondio for Leone Leoni

Italians in the Renaissance often called anyone who lived outside of their country a barbarian.

Spanish sea captain Francisco de Cuellar who sailed with the Spanish Armada in 1588 used the term 'savage' ('salvaje') to describe the Irish people.

Marxist use of "Barbarism"

In her "Junius Pamphlet" of 1916, strongly denouncing the then raging First World War, Rosa Luxemburg wrote: Bourgeois society stands at the crossroads, either transition to Socialism or regression into Barbarism.

Luxemburg attributed it to Friedrich Engels, though – as shown by Michael Löwy – Engels had not used the term "Barbarism" but a less resounding formulation: If the whole of modern society is not to perish, a revolution in the mode of production and distribution must take place

Luxemburg went on to explain what she meant by "Regression into Barbarism": "A look around us at this moment [i.e., 1916 Europe] shows what the regression of bourgeois society into Barbarism means. This World War is a regression into Barbarism. The triumph of Imperialism leads to the annihilation of civilization. At first, this happens sporadically for the duration of a modern war, but then when the period of unlimited wars begins it progresses toward its inevitable consequences. Today, we face the choice exactly as Friedrich Engels foresaw it a generation ago: either the triumph of Imperialism and the collapse of all civilization as in ancient Rome, depopulation, desolation, degeneration – a great cemetery. Or the victory of Socialism, that means the conscious active struggle of the International Proletariat against Imperialism and its method of war."

"Socialism or Barbarism" became, and remains, an often quoted and influential concept in Marxist literature. "Barbarism" is variously interpreted as meaning either a technologically advanced but extremely exploitative and oppressive society (e.g. a victory and world domination by Nazi Germany and its Fascist allies); a collapse of technological civilization due to Capitalism causing a Nuclear War or ecological disaster; or the one form of barbarism bringing on the other.

The Internationalist Communist Tendency considers "Socialism or Barbarism" to be a variant of the earlier "Liberty or Death", used by revolutionaries of different stripes since the late 18th century

Further information: Socialisme ou Barbarie, Socialism or Barbarism and Socialismo e Barbarie

Modern popular culture

Modern popular culture contains such fantasy barbarians as Thundarr the Barbarian and Conan the Barbarian.

In such fantasy, the negative connotations traditionally associated with "Barbarian" are often inverted. For example, "The Phoenix on the Sword" (1932), the first of Robert E. Howard's "Conan" series, is set soon after the "Barbarian" protagonist had forcibly seized the turbulent kingdom of Aquilonia from King Numedides, whom he strangled upon his throne. The story is clearly slanted to imply that the kingdom greatly benefited by power passing from a decadent and tyrannical hereditary monarch to a strong and vigorous Barbarian usurper.

Barbarians have appeared in Clash of Clans as Tier #1 soldiers that can be purchased by the players. There is also a Hero character called the Barbarian King that can also be purchased.

See also

• Barbarism (linguistics)
• Berber (name)
• Ethnic groups in Chinese history
• Ethnocentrism
• Ethnography
• Ethnology
• Mleccha
• Redneck
• Skræling
• Stateless societies
• Vandals
• Future Shock
• Bloodshed

References

Notes on references

More complete information regarding the works cited in the references section can be found in the list below:

• Beckwith, Christopher I. (2009): Empires of the Silk Road: A History of Central Eurasia from the Bronze Age to the Present. Princeton: Princeton University Press. ISBN 978-0-691-13589-2.
• Schafer, Edward H. The Golden Peaches of Samarkand. Berkeley: University of California Press, 1985. ISBN 978-0-520-05462-2.
• Wu, K. C. (1982). The Chinese Heritage. New York: Crown Publishers. ISBN 0-517-54475-X.
• Fiskesjö, Magnus "The animal other: Re-naming the barbarians in 20th-century China," Social Text 29.4 (2011) (No. 109, Special Issue, "China and the Human"), pp. 57–79. See: http://socialtext.dukejournals.org/content/29/4_109/57.abstract

English Journal

• Act of barbarity cloaked in benevolence.

• Wentz MR.
• Mayo Clinic proceedings. Mayo Clinic.Mayo Clin Proc.2008 Jan;83(1):119-20; author reply 121.
• PMID 18174017

• [The emergence of a new barbarity].

• Nau JY.
• Revue médicale suisse.Rev Med Suisse.2007 Sep 12;3(124):2055.
• PMID 17955835

Japanese Journal

• 「敎育の心理學」に関する研究と二つの世界大戦（Ⅲ） : 戦時における臺灣・中國・フランスと日本の関わりを例に<教育科学>

• 埼玉大学紀要. 教育学部 64(2), 69-84, 2015
• NAID 120005672952

• 「敎育の心理學」に関する研究と二つの世界大戦（Ⅰ） : 戦時における臺灣・中國・フランスと日本の関わりを例に<教育科学>

• 埼玉大学紀要. 教育学部 64(1), 7-22, 2015
• NAID 120005572962

• 蛇の「前世」と「今生」 : 魯迅の描く「蛇」について (特集 中国近代文学研究の現在)

• 中国研究月報 = Monthly journal of Chinese affairs 67(12), 37-47, 2013-12
• NAID 110009686477

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