Culture of China in the context of "Religion in China"

The history of China spans several millennia across a wide geographical area. Each region now considered part of the Chinese world has experienced periods of unity, fracture, prosperity, and strife. Chinese civilization first emerged in the Yellow River valley, which along with the Yangtze basin constitutes the geographic core of the Chinese cultural sphere. China maintains a rich diversity of ethnic and linguistic people groups. The traditional lens for viewing Chinese history is the dynastic cycle: imperial dynasties rise and fall, and are ascribed certain achievements. This lens also tends to assume Chinese civilization can be traced as an unbroken thread many thousands of years into the past, making it one of the cradles of civilization. At various times, states representative of a dominant Chinese culture have directly controlled areas stretching as far west as the Tian Shan, the Tarim Basin, and the Himalayas, as far north as the Sayan Mountains, and as far south as the delta of the Red River.

The Neolithic period saw increasingly complex polities begin to emerge along the Yellow and Yangtze rivers. The Erlitou culture in the central plains of China is sometimes identified with the Xia dynasty (3rd millennium BC) of traditional Chinese historiography. The earliest surviving written Chinese dates to roughly 1250 BC, consisting of divinations inscribed on oracle bones. Chinese bronze inscriptions, ritual texts dedicated to ancestors, form another large corpus of early Chinese writing. The earliest strata of received literature in Chinese include poetry, divination, and records of official speeches. China is believed to be one of a very few loci of independent invention of writing, and the earliest surviving records display an already-mature written language. The culture remembered by the earliest extant literature is that of the Zhou dynasty (c. 1046 – 256 BC), China's Axial Age, during which the Mandate of Heaven was introduced, and foundations laid for philosophies such as Confucianism, Taoism, Legalism, and Wuxing.

The Yangtze River, Yangzi River (English: /ˈjæŋtsi/ or /ˈjɑːŋtsi/) or Chang Jiang (simplified Chinese: 长江; traditional Chinese: 長江; pinyin: Cháng Jiāng; lit. 'long river') is the longest river in China and the third-longest river in the world. It rises at Jari Hill in the Tanggula Mountains of the Tibetan Plateau and flows, 6,374 km (3,961 mi) including the Dam Qu River, the longest source of the Yangtze, in a generally easterly direction to the East China Sea. It is the fifth-largest primary river by discharge volume in the world. Its drainage basin comprises one-fifth of the land area of China, and is home to nearly one-third of the country's population.

The Yangtze has played a major role in the history, culture, and economy of China. For thousands of years, the river has been used for water, irrigation, sanitation, transportation, industry, boundary-marking, and war. The Yangtze Delta generates as much as 20% of China's GDP, and the Three Gorges Dam on the Yangtze is the largest hydro-electric power station in the world. In mid-2014, the Chinese government announced it was building a multi-tier transport network, comprising railways, roads and airports to create a new economic belt alongside the river.

The Han dynasty (202 BCE – 220 CE) was a period of Imperial China divided into the Western Han (202 BCE – 9 CE) and Eastern Han (25–220 CE) periods, when the capital cities were located at Chang'an and Luoyang, respectively. It was founded by Emperor Gaozu of Han and briefly interrupted by the regime of Wang Mang (r. 9–23 CE) who usurped the throne from a child Han emperor.

The Han dynasty was an age of great economic, technological, cultural, and social progress in China. Its society was governed by an emperor who shared power with an official bureaucracy and semi-feudal nobility. Its laws, customs, literature, and education were largely guided by the philosophy and ethical system of Confucianism, yet the influence of Legalism and Daoism (from the previous Zhou dynasty) could still be seen. Members of the scholarly-gentry class who aspired to hold public office were required to receive a Confucian-based education. A new synthetic ideology of Han Confucianism was created when the scholar Dong Zhongshu (179–104 BCE) united the Confucian canon allegedly edited by Kongzi, or Confucius (551–479 BCE), with cosmological cycles of yin and yang and the Chinese five elements.

Chinese folk religion comprises a range of traditional religious practices of Han Chinese, including the Chinese diaspora. This includes the veneration of shen ('spirits') and ancestors, and worship devoted to deities and immortals, who can be deities of places or natural phenomena, of human behaviour, or progenitors of family lineages. Stories surrounding these gods form a loose canon of Chinese mythology. By the Song dynasty (960–1279), these practices had been blended with Buddhist, Confucian, and Taoist teachings to form the popular religious system which has lasted in many ways until the present day. The government of modern China generally tolerates popular religious organizations, but has suppressed or persecuted these that they fear would undermine social stability.

The People's Republic of China is officially an atheist state, but the Chinese government formally recognizes five religions: Buddhism, Taoism, Christianity (Catholicism and Protestantism are recognized separately), and Islam. Chinese folk religion, being a syncretism, the government does not consider it a religion because it has ambiguous boundaries and a poorly defined structure, which is why Taoism and Buddhism are recognized as the country's historical religions, but folk religion is considered part of China's cultural heritage.

Tianxia (Chinese: 天下; pinyin: Tiānxià; lit. '[everything] under Heaven') is a Chinese term for a historical Chinese cultural concept that denoted either the entire geographical world or the metaphysical realm of mortals, and later became associated with political sovereignty. In ancient China and imperial China, tianxia denoted the lands, space, and area divinely appointed to the Chinese sovereign by universal and well-defined principles of order. The center of this land was directly apportioned to the Chinese court, forming the center of a world view that centered on the Chinese court and went concentrically outward to major and minor officials and then the common subjects, tributary states, and finally ending with fringe barbarians.

The center of this world view was not exclusionary in nature, and outer groups, such as ethnic minorities and foreign people, who accepted the mandate of the Chinese Emperor were themselves received and included into the Chinese tianxia. In classical Chinese political thought, the "Son of Heaven", having received the Mandate of Heaven, would nominally be the ruler of the entire world. Although in practice there would be areas of the known world which were not under the control of the Chinese monarch, in Chinese political theory the rulers of those areas derived their power from the Chinese monarch.