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By Catlin R. Tucker
This advisor is helping lecturers combine on-line with face-to-face guide to customize studying, raise engagement, and get ready scholars for high-stakes assessments with out sacrificing category time.
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Extra info for Blended Learning in Grades 4-12: Leveraging the Power of Technology to Create Student-Centered Classrooms (1st Edition)
Policies within the PRC have left the Chinese communist state in a position where logically they must accept the possibility that Han who emigrated to Taiwan have, over generations, changed culturally enough to be categorized as something else. Consider the following PRC policies. (1) Individuals can only claim a single identity, even if their parents have different ethnic identities. That is, a person is ofﬁcially Han or Mongol or Tujia, not part Han and part something else. ) This policy implies that ethnic identities and their borders are unambiguous.
Rather, they claimed Han identity on the basis of ancestry. Ebrey (1996:23) reminds us: [The] genealogies compiled in great profusion from the Song period on . . [overwhelmingly] tell a story of Han Chinese migration, sometimes in the Han but most often in the Tang, Song, or Yuan [periods]. Rather than say they became Chinese the Confucian way, by adopting Chinese culture, they wanted to say they were Chinese by patrilineal descent. If Chineseness was actually something one could acquire by learning, why were so few willing to admit that they had learned it?
These states were ﬁrst united brieﬂy under the ruler of the state of Qin. Rule of the largest part of that empire eventually passed to the state of Han, which held power for some 400 years. These early states are claimed as direct “ancestors” of modern Chinese states—imperial, republican, and communist—passing on writing, a state bureaucratic system, ritual, and ancestor worship largely intact, even though the actual “line” is rather circuitous in terms of territory, ruling powers, and actual cultural practices.