Little China refers to a politico-cultural ideology and phenomenon in which various Japanese, Korean and Vietnamese regimes identified themselves as the "Central State" and regarded themselves to be legitimate successors to the Chinese civilization.
[1][2][3][4][5][6] Informed by the traditional Chinese concepts of Sinocentrism and Sino–barbarian dichotomy, this belief became more apparent after the Manchu-led Qing dynasty had superseded the Han-led Ming dynasty in China proper, as Tokugawa Japan, Joseon Korea and Nguyễn Vietnam, among others, perceived that "barbarians" had ruined the center of world civilization.
Having been heavily influenced by Chinese culture and political thoughts, numerous Korean, Vietnamese and Japanese regimes identified themselves with descriptive names that are traditionally associated with and used by China.
[12]In the Ten Articles for Instruction, the King Taejo of Goryeo expressed his wish for the Goryeo dynasty to follow the example of the Emperor Yao and highlighted the influence of the Tang dynasty on Korea: [...] while succession to the throne by one's eldest legitimate issue should be the rule, Yao abdicated in favor of Shun, for Danzhu was unworthy [of the throne]; this was indeed putting the interests of the state [ahead of one's personal feelings].
[15][16]The King Injong of Goryeo once issued an edict that urged the Koreans to discard the ways of the Khitan "barbarians" in favor of Chinese traditions: [...] replicate and follow the ways of Hwaha, forbid the traditions of the Khitan barbarians [...][17]The Veritable Records of the Joseon Dynasty labelled Korea as "Sojunghwa" (小中華) and highlighted the relations between China and Korea: Ever since Jizi arrived in the East, [his] enlightenment became widespread; males exhibited the qualities of martyrs, while females were chaste and upright; [hence Korea is] known in historiography as 'Sojunghwa'.
[24]The Complete Annals of Đại Việt used "Trung Quốc" (中國) to refer to Vietnam: [...] [the Lý dynasty] once again launched a massive attack on the Song dynasty in the Qin Prefecture and the Lian Prefecture, with the intent of rescuing the people of Trung Quốc afflicted by Song's implementation of the Green Sprouts Law.[25][...]
At the start, Lý Giác fled to Champa and disclosed information on Trung Quốc [...][26]Amidst Hồ's usurpation of the Trần throne, the Ming dynasty [launched] a southward invasion, annexed our territories, subjugated our people, [enforced] strict laws and punishments, [implemented] heavy taxes and labor.
The heroic individuals of Trung Quốc frequently feinted as [submissive] officials [of the Ming dynasty] to keep the North at ease.
[28]In 1470, in preparation for his invasion of Champa, Lê Thánh Tông issued an edict which referred to the Later Lê dynasty and earlier Vietnamese regimes as "Trung Quốc" (中國): Since ancient times, barbarians have posed a threat to Trung Quốc; thus the sage-king embarked on military campaigns to deter all under Heaven.
[31] Gia Long Đế once used "Trung Quốc" (中國) and "Hạ" (夏) to refer to the Nguyễn and earlier Vietnamese dynasties: Trung Quốc vis-à-vis the outer barbarians [is akin to] the [properly] governed vis-à-vis the ungoverned [...][32]The late king governed all under Heaven [by adhering to the principle that] Hạ should not intermix with the barbarians [...][33]The Imperially-commissioned Annotated Text Reflecting the Complete History of Việt referred to the Nguyễn dynasty as "Thần Châu" (神州): Until the numerous sages of our dynasty laid the foundation in the South, our Thế Tổ, the Emperor Cao, pacified Thần Châu and ruled over the entirety of Việt, [with Nguyễn territories] bordering the sea to the east, Yunnan to the west, the Khmer barbarians to the south and Liangguang to the north.
Lý Văn Phức defended his position with an essay that highlighted that Vietnam followed the ways of China without the Manchurian influences of the 17th century and therefore should be considered "Hoa" (華): In terms of governance and law, [Vietnam] follows [the ways of] the Two Emperors and Three Kings [of Ancient China]; in terms of [Confucian] orthodoxy, [Vietnam] adheres to [the teachings of] the Six Classics and Four Books, and subscribes to the schools of thought of Confucius, Mencius, Cheng Hao, Cheng Yi and Zhu Xi.
[41] During the Meiji Restoration, the Emperor Meiji once issued an edict that referred to Japan as "Ka" (華): [There is a] need to urgently rectify the nominal relations between the monarch and the officials, to make clear the distinctions between Ka and the barbarians and between the inner and outer domains, so as to uphold the cardinal principles of all under Heaven.