Sierran Cultural Revolution

The Sierran Cultural Revolution, also known as the Xinchou Revolution (: 辛丑革命; : Xīnchǒu gémìng), or the Revolution of 1901, was a period of social and political change that coincided with the that took place in Sierra from 1901 to 1945. The Revolution radically changed racial and social attitudes in Sierra, and led to the birth of contemporary Sierran culture (known colloquially romanticized as the New Culture), guided under the principles of Sierran humanism, and other concepts including Sierran Hanzi. The Revolution was marked with widespread legal reforms, shift in attitudes and customs, increased immigration, and violent conflict with. By its end, it saw the abolition of the Sierran casta system and radically altered the landscape of Sierran politics and social views. The Revolution also coincided with the widespread fear of and. Although labor conditions worked, unions suffered greatly during the Revolution, and were subject to intense scrutiny. The change transformed Sierra into a society and shaped the modern Sierran nation-state and democracy. The late Revolution coincided with unprecedented economic growth and militarization, propelling it towards the global power status it has reached in the present-day.

Although the Revolution was by no means uniform, and was not seen or referred to as a proper revolution until much later, it has been traditionally held that the Revolution began in the year 1901, from which its Sino-Sierran namesake owes its name to. Social change began in response to the effects of the and continued immigration of people from  and  into Sierra, as well as Sierra's imperialist endeavors in the Pacific. Its colonization of Hani was instrumental in bridging cultural exchange between the two powers and providing momentum for the Revolution. The rapid modernization and technological advancement of Sierra came at the cost of poor living conditions for the lower and middle classes and widespread corruption among Sierra's corporate elites. Immigration on the other hand, fueled racial tensions between the predominant Sierran whites and non-white immigrants who posed a threat to economic and labor interests. Miscegenation and the liberal exchange of different cultures had also produced a new class of multiracial Sierrans (such as the Sierran Creoles and the Hapas) and a more multiracial culture in the cities respectively. Social progressives and reformists sought to consolidate better conditions and rights to the disaffected commoners and to extend cordiality to new ethnic groups.

Rigorous and active campaigning for civil rights to Asians, Hispanics, and blacks led to increased social integration and coexistence. The especially apparent prominence of Asian immigrants in Sierra eventually ballooned into genuine interest among whites, mystified with, though best exemplified through sociologist Mark Culler's Comparison of Western and Oriental Thought whose book pioneered modern Western methods of Chinese historiography and cultural studies. The book called for harmonization between European Protestant culture with East Asian  culture, and spawned an entire intellectual trend of  in Sierra. Growing acceptance and open adoption of new cultures between all ethnic groups evolved into a national, cohesive culture of similar customs and beliefs that consolidated elements from both Western and Eastern culture.

Opposition to the changes ushered forth by the Revolution came from traditionalists and who sought to preserve ideals of  and rejection of progressive thinking. Frequently, resistance turned violent, with numerous race-related riots, s, pogroms in small communities, murders, and organized crime against minorities spearheaded by racist and nationalist organizations such as the Imperial Knights of Sierra (IKS) and the Workingmen's Party. Similarly, retaliation by pro-revolutionary forces also occurred, wreaking havoc to homes and businesses of counterrevolutionaries. These conflicts of resistance became known as the Little Civil War. Even after the Revolution ended, it continued to face resistance in some areas of Sierra (particularly in the Styxie), which later evolved into The Disturbances during the years between the 1960s and 1980s. Increased social stigmatization of these groups and continued growing acceptance of the new revolutionary culture, coupled with government support for such changes eventually led to the counterrevolutionary movement's apparent obsolescence by the end of.

Today, Sierran society regards the Revolution as the key instrument to its success and flourishing culture. The Revolution allowed Sierra to modernize and to transcend group differences, granting it the power to focus on domestic issues, and work towards national improvement. It is viewed as the  for Sierran culture and economic success. The mass enfranchisement and politicization of various groups encouraged and reforms in business allowed for fairer conditions for workers. In addition, the Revolution is viewed as the hallmark of modern Sierran culture and the precursor to similar social movements in other Anglo-American countries such as the in the United Commonwealth. Aspects of the Sierran Cultural Revolution have had a minor though noticeable effect on Sierra's neighbors, most notably in Rainier and Brazoria, which both have similarly heterogenous populations with large Asian communities. It also significant in Han history, as the Revolution brought Sierra and Hani closer culturally and politically during Sierra's imperial occupation of the Asian state.

Background
The precursory events that led to the Sierran Cultural Revolution traces as far back to the in 1849 when people from all parts of the world traveled to the California Republic in search of gold. Though gold rush prospectors were predominantly whites from neighboring Anglo-American countries, many hopefuls from Asia and Latin America also arrived. The gold rush saw a collision of different ethnic groups and competition that manifested as intense rivalry and racial tension along ethnic lines. However, increase in intermarriages and mixed families also produced a new population of mixed ancestry Sierrans, most notably, the Sierran Creoles and the Hapas, the latter who would greatly contribute to the Revolution.

The most visible ethnic group that arrived to California were the Chinese, most of whom came from the poor southern, region in search for gold. Leaving their wives and families at home, most Chinese men only had the intention of finding gold and returning home with whatever sums of profit they acquired. Largely lawless, gold fields were breeding grounds for violence, and racially-motivated violence against the Chinese and other minorities were common who were without legal protections. In order to survive in California without being attacked, the Chinese formed s, the most prominent being that in San Francisco City, to avoid persecution. The were also present, though their numbers in Sierra were initially small in comparison to the Chinese. More Japanese arrived after the Gold Rush ended. This immigration wave was a direct response to labor demand for railroads construction during the early 1850s and 60s under the newly established Kingdom of Sierra. Like the Chinese, the Japanese were also ostracized for their race, and were forced to take up occupations with meager earnings. Hispanics, whose presence had long been established in Sierra, also received discrimination and violent opposition from the whites but were more readily accepted than the Asians. Californios, who were essentially white Spaniards, were often treated far better than other Hispanic groups.

When Sierra was founded in 1858, succeeding the California Republic through the promulgation of the new constitution, it was still predominantly with most settlers winding up as farmers, rather than merchants or artisans in the cities. This changed in the 1860s when the effects of the were realized as rail lines connecting Sierra with the east brought in industrialists and investors. Sierra's involvement in the War of Contingency also contributed towards the Kingdom's rapid growth. The Kingdom's victory over the United Commonwealth generated a strong sense of national pride and spirit, and confidence in the government's plan to expand. Smith I and his prime ministers led an ambitious plan to strengthen Sierra's military and economic prowess, and these motivations inadvertently led to increased exposure to foreign peoples and ideas. The modernization of Sierran infrastructure and the emergence of the manufacturing industry led thousands of Sierrans into the cities. This confluence of migrant whites and minority urbanites increased contact and coexistence amongst each other.

As cities grew, Sierra's dependence on international trade grew. The emergence of Sierra's imperialist endeavors in the Pacific helped stimulate the Kingdom's fixation towards the East. Among Sierra's acquisitions included Hawaii and the Gilbert and Ellice Islands, both of which had large indigenous and Asian populations. While this colonies were far-flung from the mainland, the ethnic composition and importance of these multiethnic societies foreshadowed Sierra's transition into one itself in the coming century. However, it was Sierra's involvement in Hani, which would establish a deep connection between both nations. Sierra first began nominalized trade with the Asian Pacific islands in the early 1860s, competing with other foreign governments, namely Spain. Sierran investment and economic ventures in the archipelago led to a strengthened Sierran economy, as well as intrigue by average citizens, who were exposed to exotic fruits such as and other products imported from the islands. The modern Sierran Hanzi traces its origins back to this early trading period, as more and more merchants were exposed to the Han language and ideas. Han immigration began to arrive in Sierra and would increase substantially in later decades as Sierra's involvement grew.

In 1874, the Sierran Civil War broke out between the rebelling Republicans and the Monarchists. Within months, much of northern Sierra was taken over by the Republic. With the temporary removal of the Monarchists in major cities in northern Sierra (including San Francisco City,, and Bernheim), the Republic was able to exert its ideas of Landonite republicanism in the area. Among the precepts proclaimed by the Republic was racial tolerance and acceptance. Isaiah Landon, the Republic's leader, was a firm believer in a multiethnic state, and appreciated Asian culture. Landon indiscriminately chose non-whites to serve in his government, and instructed his military officials to accept all recruits, and lead mixed-group divisions. In the Republic, men and women of all races were free to vote and participate in the government.

Though the Republic only lasted for fewer than four years, the effects of Landon's pro-equality measures, and protection of ethnic minorities were everlasting in the formerly occupied cities, and made them more susceptible to the Sierran Cultural Revolution. Ironically, the Styxie, Landon's homeland, would be among the few areas in Sierra that partially resisted Landon's ideas, and ultimately the Cultural Revolution. Today, the culture of the Styxie resembles more closely with the rest of Anglo-America than it does with Sierra's. Most historians conjectured that the relative absence of ethnic minorities (with the exception of some Hispanics) in the area, coupled with the fact that the region was mostly agrarian and rural (and thus sparsely populated) in nature is largely responsible for this phenomenon. The geographic separation of rural whites in the Styxie with urban Asians in the coasts stunted acceptance of ethnic diversity in this area.

Following the defeat of the Republic, during the postwar Industrial Revolution, Sierra underwent issues ranging from pollution, corruption,, to that also plagued other industrializing nations of the time. This time period came to be known as the, the government's lack of regulations and subsidies for major corporations, particularly those in the railroad industry, often resulted in the lack of protections for workers from dangerous and unsanitary conditions as well as unfair wages and compensation.

and became a major issue in the cities and these problems were further compounded for ethnic minorities who faced additional discrimination and hostility from whites. Deemed a threat to the working white class, minorities were denied membership to s which were designed to help negotiate better conditions between employees and employers and even denied jobs from various businesses. The Democratic-Republicans counted prominent members in its ranks who advocated for restrictions of immigration and the deprivation of property rights to minorities, particularly those of Asian descent. Fusing with racism, the Democratic-Republican Party's radicals were well-received among the working class who were in desperate need of good jobs. Born out of agrarian politics, the Party had been fiercely, the party also advocated and recommended the forced deportation of all non-white and "non-essential" people from Sierra. The Royalist Party on the other hand, were strongly in favor of manufacturing and therefore, supported an open, international market and supported the increase of s to protect Sierran industry. The Royalists, who dominated the Gilded Age era, were backed by industrialists, entrepreneurs, and the emerging middle-class. Many business leaders and pro-business politicians supported immigration, and became recognized allies for Asian communities. The Democratic-Republicans, whose interests now consisted of both those in the field and in the town, struggled to move forward in a unified direction. They were ultimately unable to accommodate the interests of two opposed sides. The party would eventually move towards industrialization, abandoning its predominantly agrarian outlook as the political power of the urban voters eclipsed that of those in the rural lands.

All-inclusive labor unions, advocacy organizations, and other associations began to emerge in late 19th century. In the city, an emerging generation of young working adults alienated by working conditions and social pressures began organizing, demanding the call to action and progress. In addition, Sierran-born children of immigrants began to assert their rights as full-fledged citizens, and won various landmark cases through the Supreme Court, securing legal protections for minorities.

Sierran rule of Hani
After the conclusion of the Sierran–Spanish War in 1898, Sierra became the sole foreign power in the Han archipelago. The two nations had entered into a working relationship built on trade, cooperation, and technological exchange, with Sierra assisting in financing Hani's own economic development. Sierran involvement and trade in Hani dated as far back as the colonial Spanish period, when colonists in Sierra received many precious goods from the Spanish trade with Hani. Under both the Californian and early Sierran governments, trade with Hani was of substantiated interest to businessmen and merchants, who viewed the islands as a crucial backdoor to the emerging East Asian markets. As Sierra's influence over the Han government grew, Han nationalists began to mobilize against the growing fear of complete Sierran domination. In that same year, following the death of pro-Sierran Emperor Li Huang, his wife, the Empress Regent Mei Ling, began to push back against Sierran assistance. Empress Ling was a prominent member in the Han Imperial Court's conservative faction, and demanded the nullification of Hani's with Western powers, including with Sierra.

On December 30, 1899, Empress Ling ordered all Han ports to close and deny access to foreign ships and reestablished the Sarado foreign policy which entailed. Foreign assets and businesses were frozen and seized by Han authorities, and foreign nationals were subject to deportation. The Empress' decisions disturbed Sierran interests, and an official diplomatic team were sent to Manila to negotiate the reversal of these actions. The Imperial Court refused to allow them entry and when the emissaries attempted to enter into the Palace forcibly, they were arrested for insubordination and conspiracy to murder the Empress. All Sierran envoys were tried and sentenced to death by the Imperial Court, and were summarily executed by January 6, 1900.

The surrounding circumstances and executions of the Sierran diplomats angered the Sierran public, who demanded justice for the loss of innocent lives at the hand of the "bloodthirsty Witch Empress". Parliament unanimously declared war on Hani on January 12, 1900, and cited the executions, as well as Hani's violation of the First Treaty of Manila and Dawo Protocol as justifications for war.

Progressive Era
Prior to the rise of the Revolution, the Sierran progressive reform movement had established a firm footing in politics since the early 1890s. Self-identified progressives were social activists and political reformists who sought to eliminate problems caused by modernization, industrialization, urbanization, and government corruption. In addition, progressives were equally concerned with immigration, particularly from Asia, though their opinions on the matter were by no means uniform. Compared to earlier immigration reformists however, progressives were more likely to back the assimilation of Asian immigrants rather than to resort to deportation or restrictions on immigration. Labor unions continued to oppose foreign immigration well into the 20th century, as they feared the influx of unskilled, low-paid workers would compromise the union's ability to raise wages and to improve working conditions through. The Irish and German-dominated labor unions became the backbone of the Democratic-Republicans, who generally supported and did pass anti-immigration legislation while in power. However, both the liberal-minded monarchy and Royalist governments resisted such calls, fearing it would subvert Sierra's economic development, and foreign relations with Eastern powers.

Through free press and assembly, progressivism encouraged organized strikes, demonstrations, and protests to apply pressure against government policies. Many young second-generation Asian Sierrans, who were raised and educated in Sierran schools, began mobilizing politically. This new intelligentsia helped improve the standing and respect for the Asian community as a whole. Asian youth activists co-opted with political progressives in advancing their rights, and fighting racism, and joined ranks with older-generation members who had formed their own support networks.

Civil Rights Movement
The Sierran Civil Rights Movement was a social movement and segment of the Cultural Revolution that mobilized during the Progressive era. Ethnic minorities demanded integration and an end to discriminatory practices permitted by law, and to secure federal regulations to protecting civil liberties. The movement was noted for its usage of and nonviolent protest staged across the Kingdom by members of the Asian Sierran community (including Hapas), Hispanics, blacks, Creoles, and their white allies. Communities clashed over disagreements and organized events, and politicians were divided on the issues presented by the movement.

On January 20, 1908, Parliament passed the Fifth Amendment to the Sierran Constitution, which extended suffrage to all adult citizens irrespective of race or gender. This was considered a major victory for proponents of the movement as it guaranteed stronger representation for minorities in provinces where such suffrage was previously denied. Prior to the amendment, over half of the nation's provinces and counties restricted voter registration and participation to white males only, with such restrictions held by the Supreme Court in several instances. With the federal amendment, all such discriminatory laws and practices were ultimately outlawed across all levels of government. The Supreme Court, now under the administration of pro-Revolution Chief Justice Kent Kearney, helped overturn obsolete electoral laws that discriminated people of color and women.

Laws cracking down on segregationist policies and other discriminatory practices were also similarly struck down by the Supreme Court. Both the Democratic-Republican and Royalist ministries of Robert Landon and Henry Gage were sympathetic towards the cause of the Hapas, and legitimized the growing power of this group. The Conference of Inter-Racial Understanding (CIRU) was founded in 1908 to facilitate dialogue between Sierra's racial and cultural groups, and the first CIRU summit was held at the National Mall in front of Parliament Building. The Heritage Preservation Housing Act of 1892 in San Joaquin was declared unconstitutional by the Supreme Court on December 7, 1911, overturning numerous of similar laws throughout the Kingdom. Parliament passed the Civil Rights Act of 1912, which expressly prohibited discrimination against race, sex, religion, or national origin, which further solidified political support for minorities and other disadvantaged groups.

Early 20th century racial violence
Sierra had a long, preexisting history of racially-charged violence and unrest that only intensified during the Sierran Cultural Revolutions. s and s were prevalent throughout the country, especially in the Styxie where racial imbalances and political attitudes were particularly intensive. Cities such as San Francisco City and Bernheim were dominated by labor unions which engaged in mobbing. Such unions expressed open nativist beliefs and encouraged union members to suppress non-white labor and housing. Infighting between ethnic groups were often carried out by self-proclaimed vigilantes and militiamen. The 1904 Sherman Flats riots and 1906 Triangle Pier incident were significant cases of racial violence against the Asian community, which were both instigated by local labor unions and organizations.

Asian Sierrans and other ethnic minorities formed their own groups in response to hostile labor activity. For the Chinese and the Hans, they often formed informal organizations known as "benevolent associations", which functioned similarly to a labor union and also included social networking and mutual protection. They often met at teahouses, warehouses, barber shops, or bookstores, where people freely exchanged ideas or read classical literature. Although benevolent associations originally formed to integrate and assimilate arriving immigrants in the 19th century, by the new century's arrival, they evolved into private security firms or criminal syndicates that protected ethnic interests. Local governments attempted to curb these groups' activities, although only with limited success.

Initially, legitimate organizations and Asian unions distinguished themselves from the benevolent associations by shunning organized violence and criminal activity, favoring diplomatic measures with rivaling groups. The number of influential leaders and activists who emerged from these benevolent associations however, normalized their presence in the evolving Sierran society as non-Chinese began to congregate to the associations' meetings, who were exposed to East Asian philosophy, art, literature, and culture.

Publication of Comparison of Western and Oriental Thought


In 1904, Sierran sociologist and Mulholland University professor Mark Culler's Comparison of Western and Oriental Thought was published, describing and analyzing the relationship, similarities, and differences between Western culture and Eastern culture. In his work, Culler attributed religious beliefs as the defining cultural markers for both societies (Confucianism–Taoism for Asia and Christianity for Europe and the Americas). It also compiled important texts derived from ', ', and sources on the life of several Confucian scholars including himself,, and. Culler noted the compatibility between the two world views and provided insight and examination of Asian cultures that was previously inaccessible to Western readers. Culler sought to "demystify" confusion and suspicion of East Asians through his work, and work towards mutual understanding, reconciliation, and coexistence.

The publication of the book coincided a time when Westerners had grown more aware and familiarized with Asian culture and society. Sierra's occupation of Hani allowed easy transmission of East Asian concepts and knowledge to the Kingdom. The book was well-received by members of the Sierran intelligentsia and progressive elites, who encouraged its sale and distribution throughout the country and beyond in Anglo-America. It provoked a national conversation on race and culture, and changed Western perspectives on the East.

Following the book's publication, politicians and colonial officers in Sierran Hani reevaluated their actions and motives in the Han archipelago, as they begun to lighten colonial rule over their newfound peers in appreciation. Interest in Chinese culture, mythology, philosophy, medicine, and religion increased and Sinologist circles formed, dedicating research and time to publish new works to satisfy growing demand. Exponential amounts of research texts, quarterlies, papers on East Asian history were published. At higher education institutions, educators opened up courses and departments on Asian studies and the demand for Sinologist experts were high. Comparison of Western and Oriental Thought became used as a foundational text for East Asian studies in Sierra and was used as a primer for more extensive research and study.

Culler followed through his publications with The History of China, which explored Chinese history more in-depth than in his previous works, and In Defense of the Old Sages, in his apologetic defense of ancient Chinese philosophers against the emergent and  which had emerged in. Culler and his followers have contemporarily been grouped into the Pacific School, which challenged countervailing – schools that contended Chinese history and culture was backwards and restrictive, in need of Western enlightenment. Although the Pacific School believed there were deficiencies and impediments that traditional Chinese thought placed on East Asian society, it believed its merits and achievements were worthy of emulation, adaptation, and application alongside Western culture.

Sierran humanism
Sierran humanism has been used to describe the various aspects of modern Sierran culture and social values that were advanced during and after the Sierran Cultural Revolution. It is regarded as a syncretized form of that combines  and, and entails a way of living, moral code, and mentality that has guided modern Sierran society. Elements from, , and are also evident in Sierran humanism and are also influential components to this school of thought. At its core, Sierran humanism advocates for a "harmonious society" by which a stable, functional society is required for economic vitality, public safety, and personal happiness. It aims to promote and political, while defending a clearly defined hierarchy where social relations are emphasized, especially among families and close friends.

Mainstream Sierran humanism has strong religious undertones, drawing much of its theological aspects from. Sierran humanists believe humans are naturally evil and are predisposed to commit immoral acts because of and, but are redeemable and perfectible through / alone. Although humans are corrupted by sin, redemption through Christ means that one's humanity should be accepted and embraced, not despaired upon. Although they believe that salvation can only be guaranteed through faith only, the transformation of a soul towards becoming Christ-like must be obtained through continuous action of purification. This can be achieved through embracing harmonious fellowship and respect for fellow individuals. By drawing towards God and following the example of fellow believers, individuals can learn to become righteous and perfect by obeying their elders and observing acceptable conduct and etiquette, which reinforces and transforms one's character to become more Christlike. Sierran humanists stress the importance of relationships between other people and social order, as the experience will enable the individual to draw closer towards obeying and following God. By following God, one in turn, honors the "natural, intended order of the universe", and thus helps bring forth peace and harmony around them.

In essence, Sierran humanism seeks to create a dualistic system of philosophy, one for the present life and one for the afterlife. According to Sierran humanism, by following Confucian ideas and principles, one can achieve a fulfilling life that makes it easier to accept the gift of Jesus and enjoy salvation in the afterlife. The Sierran humanistic view of Christian salvation and grace has been compared to, due in part to influence of and  in the movement. Sierran humanists are called to conduct themselves according to their duty and role in society, thus falling in line with the. Every person's ultimate goal is to become a servant of God but have been ordained a specialized place in the Body of Christ on Earth and are expected to fulfill that role in order to ensure societal harmony and stability.

Sierran humanists abide by the Five Constants or virtues identified in traditional Confucianism, as well as the classical Sìzì (四字), which includes three additional virtues:


 * Five Constants
 *  (仁, benevolence, humaneness);
 *  (義/义, righteousness or justice);
 *  (禮/礼, proper rite);
 *  (智, knowledge);
 *  (信, integrity)
 * Four Virtues
 *  (忠, loyalty);
 *  (孝, filial piety);
 * Jié (節/节, contingency);
 * Yì (義/义, righteousness)