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Malaysia is made up of three main races: Malay, Chinese and Indian.


As soon as an immigrant ship arrived from China, the company sent an interpreter to the wharf to welcome the arrivals. In the company headquarters, the new immigrants were furnished water, fuel for cooking, and a room in which to spread their mats. Chinese laborers from inland towns and mining camps, embarking for return to China, often stayed in the company houses instead of in the more expensive boarding houses. The sick and indigent were also welcomed; the idle and irresponsible, however, were quickly weeded out. The company houses forbade the concealment of stolen goods. No strangers could be brought to lodge; no gunpowder or other combustible material stored. Gambling, accumulation of baggage, drunkenness, storage of victuals, and disposal of garbage were not allowed. Serious offenders were turned over to the police of the city; lesser offenses could result in expulsion from the company. For all except transients and invalids, the membership fee was $10, in the 1850s. Finally, members intending to return to China were required to make that fact known, so their accounts could be examined and measures taken to prevent their departure if debts remained unpaid.

- UK Essays Traditional Dancing Cultures Of Malaysia Cultural Studies Essay.


The Six Companies' attempt to dissuade early Chinese immigrants from becoming Christians was only one of the hundreds of incidents that placed this powerful organization at the center of controversy. Chinese immigrants were not only socially and economically divided, they also represented a variety of regions, cultures, and languages. The rich and more respectable merchants were generally the San-yi (from the three districts of Nanhai, Panyu, and Shunde), the petty merchants, craftsmen, and agriculturalists were mainly among the Si-yi (from the four districts of Enping, Kaiping, Taishan or Xinning, and Xinhui) while the laboring class came from a variety of regions. For example, the San-yi people at times controlled wholesale merchandising, the garment industry, and overall manufacturing. The Hakkas (Guest Settlers) dominated the barber business; the tenant farmers engaging in fruit growing in the Sacramento-San Joaquin Delta were mostly Zhongshan immigrants.

Chinese culture in malaysia essay - Cheap Paper Writing ...

A strip of woven burlap-like fabric is attached down the sides of the face and across the chin.

Many people believe that you need to make a whole year’s commitment in order to teach English overseas. However, the Chinese Culture Center offers contracts in many lengths. You can teach for one semester, two semesters, or even just a summer. Year-long contracts can be renewed for several years, and you can even earn bonuses and raises by staying longer!

Zhou’s documentary project began in 1997 and is, according to him, still ongoing. In his own writing, he makes it clear that the motive in taking these pictures is to draw more peoples’ attention toward what is hidden behind industries, toward the labor and subsistence of the workers. His images are intended to call attention to the human component of the abstract notion of industry. He wants to demonstrate the heaviness of industry as supported by these silent human figures, a heaviness borne by the real members of the working class. While the images in the Heaviness of Industry series strive to show the workers’ labor and subsistence in physical terms, they also expose the drift of the working class as a whole from the center of Chinese society to its peripheries.

Malaysia A Multi Racial Cultural And Religion Country History Essay.

Malaysia Multiple Races And Cultural Country Theology Religion Essay Introduction.


Before the establishment of the Chinese legation at Washington, D.C., in 1878, the Six Companies functioned as representatives for the whole Chinese population in America. After the Qing emperor sent diplomatic agents to this country, the Six Companies and the Chinese legation worked together and continued to control the internal affairs of the Chinatowns. Whenever a high-ranking official visited or passed through California, the Six Companies leaders seized the opportunity to entertain and consult with him. As a matter of fact, the Qing imperial decrees and proclamations were, in most cases, conveyed to the Chinese through the Six Companies. Nevertheless, the leadership of the Six Companies began to shift its allegiance to the anti-Manchu forces in 1911.


San Francisco early became and long remained the cultural center of Chinese Americans. However, by the end of the nineteenth century, there were communities of Chinese in other American cities, and these communities, because of their small sizes and sectional characteristics, did not always follow the pattern of San Francisco. Clan competition was characteristic of the larger Chinese communities in such cities as San Francisco and Honolulu, but small Chinatowns were usually dominated by a single clan/regional association and, therefore, had fewer conflicts. Although such communities maintained close political, economic, and social ties to San Francisco's Chinatown, they enjoyed a local autonomy. For instance, theoretically, all Chinese clan/regional associations in America belonged to an umbrella organization called the Chinese Consolidated Benevolent Association (CCBA) with headquarters in San Francisco. The CCBA in Honolulu or in New York, however, probably paid only lipservice to San Francisco's CCBA. On certain controversial issues they functioned as autonomous and holistic entities.

Among the major races is Malay, Chinese and Indian.
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Chinghai parades can be associated with Chinese New Year.


This book was made up of selections from a great number of Confucian writers. It also contained anonymous sayings and proverbs that had been handed down by tradition. A work of twenty chapters, its subjects included: "The Practice of Virtue," "Heaven by Rules," "Filial Duties," "On Restraining the Passions," "Diligence in Study," "Peace and Righteousness," and "On Sincerity." The book was much studied by all classes of Chinese; a quotation from it was generally recognized and applauded in whatever company the quotation might be repeated.

Chinese New Year, Lantern Festival, Dragon Toes - …


This social instability also made possible the rise of Chinese quarters or Chinatowns in American cities. In the late 1870s, between onefifth and one-fourth of all Chinese in the United States were in San Francisco; most of them resided in seven or eight blocks of that city. The situation was more or less the same in Sacramento and in other urban communities. In these small and often crowded quarters, the Chinese built temples and public halls, established stores and businesses, and opened restaurants and wash houses. They retained their native customs and formed a nation within a nation; a tendency characteristic of all immigrant groups in America. The men continued to wear their hair in queues--a peculiar hairstyle imposed on them since the seventeenth century by their Manchu conquerers--while most of their women practiced the tradition of foot-binding. They also retained their national habits in food, reading, and mode of life, a capsule of which was the popular reader titled .

Nian, the Horrible Monster (Chinese New Year) - …


Confucian emphasis on reciprocity and righteousness undoubtedly had exerted great influence on the Chinese immigrants, some of whom frequently formed close and respectful personal relationships with Americans. During the Civil War, Leland Stanford employed a 15-year-old Chinese, Moy Jin Mun, as a garden boy. During his three years' service, Moy won the affection of Mrs. Stanford, who wanted to adopt him. But Moy's older brother, who had also cooked for the Stanfords, objected on the grounds that it would violate Chinese custom. The brother sent young Moy away, but before Moy departed the Stanfords gave him a gold ring as a token of remembrance. Moy Jin Mun carefully kept the ring until his death in 1936.

Chinese New Year started many thousands of years ago

Compared with Liu Xiaodi’s non-conceptual approach, projects a distinctive formal and conceptual awareness in his portraits taken in Henan province during the 1990s. His technique has an apparent and misleading straightforwardness. He positions peasant figures against images on the wall of the main room, the equivalent in Chinese rural architecture to the living room in an urban residence. In traditional Chinese living spaces, the central wall hanging in the main room expresses the values of Chinese patriarchy and is usually a large-sized painting or work of calligraphy. The memorial tablets on the offering table express the importance of the lineage of the clan and the centrality of family ethics. Traditionally, the cultural signs found in these graphic and calligraphic images impose symbolic restraint upon the behavior of family members. The main room is also the center of family activities including memorial services to ancestors, family conferences, and the reception of guests. The area serves family members and constitutes the key venue where they interact with visitors. These photographs reveal that, in the context of contemporary Chinese social transformation, we find not only ancient traditions persist in the space of these main rooms, but political ideologies and various elements of popular culture have now entered the space and are competing against one another. Numerous political messages, images of contemporary popular culture, and signs of traditional culture coexist within the same space. Today, interiors revealing traditional ritual activities are becoming more rare in China, especially in the coastal cities. They are being replaced by décor evoking Western-style living rooms. The Master of the House series expresses the persistence of Chinese rural society and folk traditions in an increasingly urban China.

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