As a teenager, he was greatly troubled by the Metaphysics of Aristotle, which he could not understand until he read al-Farabi's commentary on the work. For the next year and a half, he studied philosophy, in which he encountered greater obstacles. In such moments of baffled inquiry, he would leave his books, perform the requisite ablutions, then go to the mosque, and continue in prayer till light broke on his difficulties. Deep into the night, he would continue his studies, and even in his dreams problems would pursue him and work out their solution. Forty times, it is said, he read through the Metaphysics of Aristotle, till the words were imprinted on his memory; but their meaning was hopelessly obscure, until one day they found illumination, from the little commentary by Farabi, which he bought at a bookstall for the small sum of three dirhams. So great was his joy at the discovery, made with the help of a work from which he had expected only mystery, that he hastened to return thanks to God, and bestowed alms upon the poor.


He turned to medicine at 16, and not only learned medical theory, but also by gratuitous attendance of the sick had, according to his own account, discovered new methods of treatment. The teenager achieved full status as a qualified physician at age 18, and found that "Medicine is no hard and thorny science, like mathematics and metaphysics, so I soon made great progress; I became an excellent doctor and began to treat patients, using approved remedies." The youthful physician's fame spread quickly, and he treated many patients without asking for payment.


Ibn Sina's first appointment was that of physician to the emir, Nuh II, who owed him his recovery from a dangerous illness (997). Ibn Sina's chief reward for this service was access to the royal library of the Samanids, well-known patrons of scholarship and scholars. When the library was destroyed by fire not long after, the enemies of Ibn Sina accused him of burning it, in order for ever to conceal the sources of his knowledge. Meanwhile, he assisted his father in his financial labors, but still found time to write some of his earliest works.


When Ibn Sina was 22 years old, he lost his father. The Samanid dynasty came to its end in December 1004. Ibn Sina seems to have declined the offers of Mahmud of Ghazni, and proceeded westwards to Urgench in modern Turkmenistan, where the vizier, regarded as a friend of scholars, gave him a small monthly stipend. The pay was small, however, so Ibn Sina wandered from place to place through the districts of Nishapur and Merv to the borders of Khorasan, seeking an opening for his talents. Qabus, the generous ruler of Tabaristan, himself a poet and a scholar, with whom Ibn Sina had expected to find asylum, was on about that date (1012) starved to death by his troops who had revolted. Ibn Sina himself was at this time stricken by a severe illness. Finally, at Gorgan, near the Caspian Sea, Ibn Sina met with a friend, who bought a dwelling near his own house in which Ibn Sina lectured on logic and astronomy. Several of Ibn Sina's treatises were written for this patron; and the commencement of his Canon of Medicine also dates from his stay in Hyrcania.


Ibn Sina subsequently settled at Rey, in the vicinity of modern Tehran, the home town of Rhazes; where Majd Addaula, a son of the last Buwayhid emir, was nominal ruler under the regency of his mother (Seyyedeh Khatun). About thirty of Ibn Sina's shorter works are said to have been composed in Rey. Constant feuds which raged between the regent and her second son, Shams al-Daula, however, compelled the scholar to quit the place. After a brief sojourn at Qazvin he passed southwards to Hamadãn where Shams al-Daula, another Buwayhid emir, had established himself. At first, Ibn Sina entered into the service of a high-born lady; but the emir, hearing of his arrival, called him in as medical attendant, and sent him back with presents to his dwelling. Ibn Sina was even raised to the office of vizier. The emir decreed that he should be banished from the country. Ibn Sina, however, remained hidden for forty days in sheikh Ahmed Fadhel's house, until a fresh attack of illness induced the emir to restore him to his post. Even during this perturbed time, Ibn Sina persevered with his studies and teaching. Every evening, extracts from his great works, the Canon and the Sanatio, were dictated and explained to his pupils. On the death of the emir, Ibn Sina ceased to be vizier and hid himself in the house of an apothecary, where, with intense assiduity, he continued the composition of his works.


Meanwhile, he had written to Abu Ya'far, the prefect of the dynamic city of Isfahan, offering his services. The new emir of Hamadan, hearing of this correspondence and discovering where Ibn Sina was hiding, incarcerated him in a fortress. War meanwhile continued between the rulers of Isfahan and Hamadãn; in 1024 the former captured Hamadan and its towns, expelling the Tajik mercenaries. When the storm had passed, Ibn Sina returned with the emir to Hamadan, and carried on his literary labors. Later, however, accompanied by his brother, a favorite pupil, and two slaves, Ibn Sina escaped from the city in the dress of a Sufi ascetic. After a perilous journey, they reached Isfahan, receiving an honorable welcome from the prince.


Ibn Sīnā wrote extensively on early Islamic philosophy, especially the subjects logic, ethics, and metaphysics, including treatises named Logic and Metaphysics. Most of his works were written in Arabic – then the language of science in the Middle East – and some in Persian. Of linguistic significance even to this day are a few books that he wrote in nearly pure Persian language (particularly the Danishnamah-yi 'Ala', Philosophy for Ala' ad-Dawla'). Ibn Sīnā's commentaries on Aristotle often criticized the philosopher,[citation needed] encouraging a lively debate in the spirit of ijtihad.


His Book of Healing became available in Europe in partial Latin translation some fifty years after its composition, under the title Sufficientia, and some authors have identified a "Latin Avicennism" as flourishing for some time, paralleling the more influential Latin Averroism, but suppressed by the Parisian decrees of 1210 and 1215. Avicenna's psychology and theory of knowledge influenced William of Auvergne, Bishop of Paris and Albertus Magnus, while his metaphysics had an impact on the thought of Thomas Aquinas.


Early Islamic philosophy and Islamic metaphysics, imbued as it is with Islamic theology, distinguishes more clearly than Aristotelianism between essence and existence. Whereas existence is the domain of the contingent and the accidental, essence endures within a being beyond the accidental. The philosophy of Ibn Sīnā, particularly that part relating to metaphysics, owes much to al-Farabi. The search for a definitive Islamic philosophy separate from Occasionalism can be seen in what is left of his work.


Following al-Farabi's lead, Avicenna initiated a full-fledged inquiry into the question of being, in which he distinguished between essence (Mahiat) and existence (Wujud). He argued that the fact of existence can not be inferred from or accounted for by the essence of existing things, and that form and matter by themselves cannot interact and originate the movement of the universe or the progressive actualization of existing things. Existence must, therefore, be due to an agent-cause that necessitates, imparts, gives, or adds existence to an essence. To do so, the cause must be an existing thing and coexist with its effect.


Avicenna's consideration of the essence-attributes question may be elucidated in terms of his ontological analysis of the modalities of being; namely impossibility, contingency, and necessity. Avicenna argued that the impossible being is that which cannot exist, while the contingent in itself (mumkin bi-dhatihi) has the potentiality to be or not to be without entailing a contradiction. When actualized, the contingent becomes a 'necessary existent due to what is other than itself' (wajib al-wujud bi-ghayrihi). Thus, contingency-in-itself is potential beingness that could eventually be actualized by an external cause other than itself. The metaphysical structures of necessity and contingency are different. Necessary being due to itself (wajib al-wujud bi-dhatihi) is true in itself, while the contingent being is 'false in itself' and 'true due to something else other than itself'. The necessary is the source of its own being without borrowed existence. It is what always exists.


The Necessary exists 'due-to-Its-Self', and has no quiddity/essence (mahiyya) other than existence (wujud). Furthermore, It is 'One' (wahid ahad) since there cannot be more than one 'Necessary-Existent-due-to-Itself' without differentia (fasl) to distinguish them from each other. Yet, to require differentia entails that they exist 'due-to-themselves' as well as 'due to what is other than themselves'; and this is contradictory. However, if no differentia distinguishes them from each other, then there is no sense in which these 'Existents' are not one and the same. Avicenna adds that the 'Necessary-Existent-due-to-Itself' has no genus (jins), nor a definition (hadd), nor a counterpart (nadd), nor an opposite (did), and is detached (bari) from matter (madda), quality (kayf), quantity (kam), place (ayn), situation (wad), and time (waqt).


Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic. Avicenna's views on Islamic theology (and philosophy) were enormously influential, forming part of the core of the curriculum at Islamic religious schools until the 19th century. Avicenna wrote a number of short treatises dealing with Islamic theology. These included treatises on the prophets (whom he viewed as "inspired philosophers"), and also on various scientific and philosophical interpretations of the Quran, such as how Quranic cosmology corresponds to his own philosophical system. In general these treatises linked his philosophical writings to Islamic religious ideas; for example, the body's afterlife.


There are occasional brief hints and allusions in his longer works however that Avicenna considered philosophy as the only sensible way to distinguish real prophecy from illusion. He did not state this more clearly because of the political implications of such a theory, if prophecy could be questioned, and also because most of the time he was writing shorter works which concentrated on explaining his theories on philosophy and theology clearly, without digressing to consider epistemological matters which could only be properly considered by other philosophers.


Later interpretations of Avicenna's philosophy split into three different schools; those (such as al-Tusi) who continued to apply his philosophy as a system to interpret later political events and scientific advances; those (such as al-Razi) who considered Avicenna's theological works in isolation from his wider philosophical concerns; and those (such as al-Ghazali) who selectively used parts of his philosophy to support their own attempts to gain greater spiritual insights through a variety of mystical means. It was the theological interpretation championed by those such as al-Razi which eventually came to predominate in the madrasahs.


While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – thought experiment to demonstrate human self-awareness and the substantiality and immateriality of the soul. Avicenna believed his "Floating Man" thought experiment demonstrated that the soul is a substance, and claimed humans cannot doubt their own consciousness, even in a situation that prevents all sensory data input. The thought experiment told its readers to imagine themselves created all at once while suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argued that, in this scenario, one would still have self-consciousness. Because it is conceivable that a person, suspended in air while cut off from sense experience, would still be capable of determining his own existence, the thought experiment points to the conclusions that the soul is a perfection, independent of the body, and an immaterial substance. The conceivability of this "Floating Man" indicates that the soul is perceived intellectually, which entails the soul's separateness from the body. Avicenna referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. Following is an English translation of the argument:


However, Avicenna posited the brain as the place where reason interacts with sensation. Sensation prepares the soul to receive rational concepts from the universal Agent Intellect. The first knowledge of the flying person would be "I am," affirming his or her essence. That essence could not be the body, obviously, as the flying person has no sensation. Thus, the knowledge that "I am" is the core of a human being: the soul exists and is self-aware. Avicenna thus concluded that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. The body is unnecessary; in relation to it, the soul is its perfection. In itself, the soul is an immaterial substance.


In the Al-Burhan (On Demonstration) section of The Book of Healing, Avicenna discussed the philosophy of science and described an early scientific method of inquiry. He discusses Aristotle's Posterior Analytics and significantly diverged from it on several points. Avicenna discussed the issue of a proper methodology for scientific inquiry and the question of "How does one acquire the first principles of a science?" He asked how a scientist would arrive at "the initial axioms or hypotheses of a deductive science without inferring them from some more basic premises?" He explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds two further methods for arriving at the first principles: the ancient Aristotelian method of induction (istiqra), and the method of examination and experimentation (tajriba). Avicenna criticized Aristotelian induction, arguing that "it does not lead to the absolute, universal, and certain premises that it purports to provide." In its place, he develops a "method of experimentation as a means for scientific inquiry."


An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. Avicenna's work was further developed by Najm al-Dīn al-Qazwīnī al-Kātibī and became the dominant system of Islamic logic until modern times. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction proposed by Aristotle, that a fact could not be both true and false at the same time and in the same sense of the terminology used. He stated, "Anyone who denies the law of noncontradiction should be beaten and burned until he admits that to be beaten is not the same as not to be beaten, and to be burned is not the same as not to be burned."


Avicenna's legacy in classical psychology is primarily embodied in the Kitab al-nafs parts of his Kitab al-shifa (The Book of Healing) and Kitab al-najat (The Book of Deliverance). These were known in Latin under the title De Anima (treatises "on the soul").[dubious – discuss] Notably, Avicenna develops what is called the "flying man" argument in the Psychology of The Cure I.1.7 as defense of the argument that the soul is without quantitative extension, which has an affinity with Descartes's cogito argument (or what phenomenology designates as a form of an "epoche").


Avicenna's psychology requires that connection between the body and soul be strong enough to ensure the soul's individuation, but weak enough to allow for its immortality. Avicenna grounds his psychology on physiology, which means his account of the soul is one that deals almost entirely with the natural science of the body and its abilities of perception. Thus, the philosopher's connection between the soul and body is explained almost entirely by his understanding of perception; in this way, bodily perception interrelates with the immaterial human intellect. In sense perception, the perceiver senses the form of the object; first, by perceiving features of the object by our external senses. This sensory information is supplied to the internal senses, which merge all the pieces into a whole, unified conscious experience. This process of perception and abstraction is the nexus of the soul and body, for the material body may only perceive material objects, while the immaterial soul may only receive the immaterial, universal forms. The way the soul and body interact in the final abstraction of the universal from the concrete particular is the key to their relationship and interaction, which takes place in the physical body.


Avicenna's astronomical writings had some influence on later writers, although in general his work could be considered less developed than Alhazen or Al-Biruni. One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology. He criticized Aristotle's view of the stars receiving their light from the Sun, stating that the stars are self-luminous, and believed that the planets are also self-luminous. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 1032, but Avicenna did not give the date of his observation, and modern scholars have questioned whether he could have observed the transit from his location at that time; he may have mistaken a sunspot for Venus. He used his transit observation to help establish that Venus was, at least sometimes, below the Sun in Ptolemaic cosmology, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.


Liber Aboali Abincine de Anima in arte Alchemiae was the most influential, having influenced later medieval chemists and alchemists such as Vincent of Beauvais. However Anawati argues (following Ruska) that the de Anima is a fake by a Spanish author. Similarly the Declaratio is believed not to be actually by Avicenna. The third work (The Book of Minerals) is agreed to be Avicenna's writing, adapted from the Kitab al-Shifa (Book of the Remedy). Ibn Sina classified minerals into stones, fusible substances, sulfurs, and salts, building on the ideas of Aristotle and Jabir. The epistola de Re recta is somewhat less sceptical of alchemy; Anawati argues that it is by Avicenna, but written earlier in his career when he had not yet firmly decided that transmutation was impossible.


George Sarton, the author of The History of Science, described Ibn Sīnā as "one of the greatest thinkers and medical scholars in history" and called him "the most famous scientist of Islam and one of the most famous of all races, places, and times." He was one of the Islamic world's leading writers in the field of medicine. Along with Rhazes, Abulcasis, Ibn al-Nafis, and al-Ibadi, Ibn Sīnā is considered an important compiler of early Muslim medicine. He is remembered in the Western history of medicine as a major historical figure who made important contributions to medicine and the European Renaissance. His medical texts were unusual in that where controversy existed between Galen and Aristotle's views on medical matters (such as anatomy), he preferred to side with Aristotle, where necessary updating Aristotle's position to take into account post-Aristotelian advances in anatomical knowledge. Aristotle's dominant intellectual influence among medieval European scholars meant that Avicenna's linking of Galen's medical writings with Aristotle's philosophical writings in the Canon of Medicine (along with its comprehensive and logical organisation of knowledge) significantly increased Avicenna's importance in medieval Europe in comparison to other Islamic writers on medicine. His influence following translation of the Canon was such that from the early fourteenth to the mid-sixteenth centuries he was ranked with Hippocrates and Galen as one of the acknowledged authorities, princeps medicorum ("prince of physicians").


In modern Iran, he is considered a national icon, and is often regarded as one of the greatest Persians to have ever lived. A monument was erected outside the Bukhara museum[year needed]. The Avicenna Mausoleum and Museum in Hamadan was built in 1952. Bu-Ali Sina University in Hamadan (Iran), Avicenna Research Institute in Tehran (Iran), the ibn Sīnā Tajik State Medical University in Dushanbe, Ibn Sina Academy of Medieval Medicine and Sciences at Aligarh, India, Avicenna School in Karachi and Avicenna Medical College in Lahore, Pakistan Ibne Sina Balkh Medical School in his native province of Balkh in Afghanistan, Ibni Sina Faculty Of Medicine of Ankara University Ankara, Turkey and Ibn Sina Integrated School in Marawi City (Philippines) are all named in his honour. His portrait hangs in the Hall of the Avicenna Faculty of Medicine in the University of Paris. There is also a crater on the Moon named Avicenna and a plant genus Avicennia.


In 1980, the Soviet Union, which then ruled his birthplace Bukhara, celebrated the thousandth anniversary of Avicenna's birth by circulating various commemorative stamps with artistic illustrations, and by erecting a bust of Avicenna based on anthropological research by Soviet scholars.[citation needed] Near his birthplace in Qishlak Afshona, some 25 km (16 mi) north of Bukhara, a training college for medical staff has been named for him.[year needed] On the grounds is a museum dedicated to his life, times and work.[citation needed]


In March 2008, it was announced that Avicenna's name would be used for new Directories of education institutions for health care professionals, worldwide. The Avicenna Directories will list universities and schools where doctors, public health practitioners, pharmacists and others, are educated. The project team stated "Why Avicenna? Avicenna ... was ... noted for his synthesis of knowledge from both east and west. He has had a lasting influence on the development of medicine and health sciences. The use of Avicenna's name symbolises the worldwide partnership that is needed for the promotion of health services of high quality."


The soviet film "Youth of Genius" (1982), filmed and studios Uzbekfilm and Tajikfilm, dedicated to children and youth years Avicenna. The film's director Elyor Ishmuhamedov. Romantic and stormy, performed works, danger and irresistible thirst of knowledge was the youth of Al-Husayn ibn Abdallah ibn al-Hasan ibn Ali ibn Sina, which will be known around the world under the name of Avicenna – a great physician, scientist and educator X-XI centuries. The film is set in the ancient city of Bukhara at the turn of the millennium. In Louis L'Amour's 1985 historical novel The Walking Drum, Kerbouchard studies and discusses Avicenna's The Canon of Medicine. In his book The Physician (1988) Noah Gordon tells the story of a young English medical apprentice who disguises himself as a Jew to travel from England to Persia and learn from Avicenna, the great master of his time. The novel was adapted into a feature film, The Physician, in 2013. Avicenna was played by Ben Kingsley.


Ibn Sīnā wrote at least one treatise on alchemy, but several others have been falsely attributed to him. His Logic, Metaphysics, Physics, and De Caelo, are treatises giving a synoptic view of Aristotelian doctrine, though Metaphysics demonstrates a significant departure from the brand of Neoplatonism known as Aristotelianism in Ibn Sīnā's world; Arabic philosophers[who?][year needed] have hinted at the idea that Ibn Sīnā was attempting to "re-Aristotelianise" Muslim philosophy in its entirety, unlike his predecessors, who accepted the conflation of Platonic, Aristotelian, Neo- and Middle-Platonic works transmitted into the Muslim world.


The Logic and Metaphysics have been extensively reprinted, the latter, e.g., at Venice in 1493, 1495, and 1546. Some of his shorter essays on medicine, logic, etc., take a poetical form (the poem on logic was published by Schmoelders in 1836).[citation needed] Two encyclopaedic treatises, dealing with philosophy, are often mentioned. The larger, Al-Shifa' (Sanatio), exists nearly complete in manuscript in the Bodleian Library and elsewhere; part of it on the De Anima appeared at Pavia (1490) as the Liber Sextus Naturalium, and the long account of Ibn Sina's philosophy given by Muhammad al-Shahrastani seems to be mainly an analysis, and in many places a reproduction, of the Al-Shifa'. A shorter form of the work is known as the An-najat (Liberatio). The Latin editions of part of these works have been modified by the corrections which the monastic editors confess that they applied. There is also a حكمت مشرقيه (hikmat-al-mashriqqiyya, in Latin Philosophia Orientalis), mentioned by Roger Bacon, the majority of which is lost in antiquity, which according to Averroes was pantheistic in tone.


Chinese characters are logograms used in the writing of Chinese and some other Asian languages. In Standard Chinese they are called Hanzi (simplified Chinese: 汉字; traditional Chinese: 漢字). They have been adapted to write a number of other languages including: Japanese, where they are known as kanji, Korean, where they are known as hanja, and Vietnamese in a system known as chữ Nôm. Collectively, they are known as CJKV characters. In English, they are sometimes called Han characters. Chinese characters constitute the oldest continuously used system of writing in the world. By virtue of their widespread current use in East Asia, and historic use throughout the Sinosphere, Chinese characters are among the most widely adopted writing systems in the world.


Chinese characters number in the tens of thousands, though most of them are minor graphic variants encountered only in historical texts. Studies in China have shown that functional literacy in written Chinese requires a knowledge of between three and four thousand characters. In Japan, 2,136 are taught through secondary school (the Jōyō kanji); hundreds more are in everyday use. There are various national standard lists of characters, forms, and pronunciations. Simplified forms of certain characters are used in China, Singapore, and Malaysia; the corresponding traditional characters are used in Taiwan, Hong Kong, Macau, and to a limited extent in South Korea. In Japan, common characters are written in post-WWII Japan-specific simplified forms (shinjitai), which are closer to traditional forms than Chinese simplifications, while uncommon characters are written in Japanese traditional forms (kyūjitai), which are virtually identical to Chinese traditional forms. In South Korea, when Chinese characters are used they are of the traditional variant and are almost identical to those used in places like Taiwan and Hong Kong. Teaching of Chinese characters in South Korea starts in the 7th grade and continues until the 12th grade where 1,800 total characters are taught albeit these characters are only used in certain cases (on signs, academic papers, historical writings, etc.) and are slowly declining in use.


Most modern Chinese dictionaries and Chinese dictionaries sold to English speakers use the traditional radical-based character index in a section at the front, while the main body of the dictionary arranges the main character entries alphabetically according to their pinyin spelling. To find a character with unknown sound using one of these dictionaries, the reader finds the radical and stroke number of the character, as before, and locates the character in the radical index. The character's entry will have the character's pronunciation in pinyin written down; the reader then turns to the main dictionary section and looks up the pinyin spelling alphabetically.


In Old Chinese, (e.g. Classical Chinese) most words were monosyllabic and there was a close correspondence between characters and words. In modern Chinese (esp. Mandarin Chinese), characters do not necessarily correspond to words; indeed the majority of Chinese words today consist of two or more characters due to the merging and loss of sounds in the Chinese language over time. Rather, a character almost always corresponds to a single syllable that is also a morpheme. However, there are a few exceptions to this general correspondence, including bisyllabic morphemes (written with two characters), bimorphemic syllables (written with two characters) and cases where a single character represents a polysyllabic word or phrase.


Modern Chinese has many homophones; thus the same spoken syllable may be represented by many characters, depending on meaning. A single character may also have a range of meanings, or sometimes quite distinct meanings; occasionally these correspond to different pronunciations. Cognates in the several varieties of Chinese are generally written with the same character. They typically have similar meanings, but often quite different pronunciations. In other languages, most significantly today in Japanese and sometimes in Korean, characters are used to represent Chinese loanwords, to represent native words independent of the Chinese pronunciation, and as purely phonetic elements based on their pronunciation in the historical variety of Chinese from which they were acquired. These foreign adaptations of Chinese pronunciation are known as Sino-Xenic pronunciations, and have been useful in the reconstruction of Middle Chinese.


Chinese characters represent words of the language using several strategies. A few characters, including some of the most commonly used, were originally pictograms, which depicted the objects denoted, or simple ideograms, in which meaning was expressed iconically. Some other words were expressed by compound ideograms, but the vast majority were written using the rebus principle, in which a character for a similarly sounding word was either simply borrowed or (more commonly) extended with a disambiguating semantic marker to form a phono-semantic compound character.


Semantic-phonetic compounds or pictophonetic compounds are by far the most numerous characters. These characters are composed of two parts: one of a limited set of characters (the semantic indicator, often graphically simplified) which suggests the general meaning of the compound character, and another character (the phonetic indicator) whose pronunciation suggests the pronunciation of the compound character. In most cases the semantic indicator is also the radical under which the character is listed in dictionaries.


Examples are 河 hé "river", 湖 hú "lake", 流 liú "stream", 沖 chōng "riptide" (or "flush"), 滑 huá "slippery". All these characters have on the left a radical of three short strokes (氵), which is a reduced form of the character 水 shuǐ meaning "water", indicating that the character has a semantic connection with water. The right-hand side in each case is a phonetic indicator. For example, in the case of 沖 chōng (Old Chinese *ɡ-ljuŋ), the phonetic indicator is 中 zhōng (Old Chinese *k-ljuŋ), which by itself means "middle". In this case it can be seen that the pronunciation of the character is slightly different from that of its phonetic indicator; the process of historical phonetic change means that the composition of such characters can sometimes seem arbitrary today.


Occasionally a bisyllabic word is written with two characters that contain the same radical, as in 蝴蝶 húdié "butterfly", where both characters have the insect radical 虫. A notable example is pipa (a Chinese lute, also a fruit, the loquat, of similar shape) – originally written as 批把 with the hand radical, referring to the down and up strokes when playing this instrument, which was then changed to 枇杷 (tree radical), which is still used for the fruit, while the character was changed to 琵琶 when referring to the instrument. In other cases a compound word may coincidentally share a radical without this being meaningful.


In recent decades, a series of inscribed graphs and pictures have been found at Neolithic sites in China, including Jiahu (c. 6500 BC), Dadiwan and Damaidi from the 6th millennium BC, and Banpo (5th millennium BC). Often these finds are accompanied by media reports that push back the purported beginnings of Chinese writing by thousands of years. However, because these marks occur singly, without any implied context, and are made crudely and simply, Qiu Xigui concluded that "we do not have any basis for stating that these constituted writing nor is there reason to conclude that they were ancestral to Shang dynasty Chinese characters." They do however demonstrate a history of sign use in the Yellow River valley during the Neolithic through to the Shang period.


The earliest confirmed evidence of the Chinese script yet discovered is the body of inscriptions on oracle bones from the late Shang dynasty (c. 1200–1050 BC). These symbols, carved on pieces of bone and turtle shell being sold as "dragon bones" for medicinal purposes, were identified as Chinese writing by scholars in 1899. By 1928, the source of the oracle bones had been traced to a village near Anyang in Henan Province, which was excavated by the Academia Sinica between 1928 and 1937. Over 150,000 fragments have been found.


The traditional picture of an orderly series of scripts, each one invented suddenly and then completely displacing the previous one, has been conclusively demonstrated to be fiction by the archaeological finds and scholarly research of the later 20th and early 21st centuries. Gradual evolution and the coexistence of two or more scripts was more often the case. As early as the Shang dynasty, oracle-bone script coexisted as a simplified form alongside the normal script of bamboo books (preserved in typical bronze inscriptions), as well as the extra-elaborate pictorial forms (often clan emblems) found on many bronzes.


Based on studies of these bronze inscriptions, it is clear that, from the Shang dynasty writing to that of the Western Zhou and early Eastern Zhou, the mainstream script evolved in a slow, unbroken fashion, until assuming the form that is now known as seal script in the late Eastern Zhou in the state of Qin, without any clear line of division. Meanwhile, other scripts had evolved, especially in the eastern and southern areas during the late Zhou dynasty, including regional forms, such as the gǔwén ("ancient forms") of the eastern Warring States preserved as variant forms in the Han dynasty character dictionary Shuowen Jiezi, as well as decorative forms such as bird and insect scripts.


Seal script, which had evolved slowly in the state of Qin during the Eastern Zhou dynasty, became standardized and adopted as the formal script for all of China in the Qin dynasty (leading to a popular misconception that it was invented at that time), and was still widely used for decorative engraving and seals (name chops, or signets) in the Han dynasty period. However, despite the Qin script standardization, more than one script remained in use at the time. For example, a little-known, rectilinear and roughly executed kind of common (vulgar) writing had for centuries coexisted with the more formal seal script in the Qin state, and the popularity of this vulgar writing grew as the use of writing itself became more widespread. By the Warring States period, an immature form of clerical script called "early clerical" or "proto-clerical" had already developed in the state of Qin based upon this vulgar writing, and with influence from seal script as well. The coexistence of the three scripts – small seal, vulgar and proto-clerical, with the latter evolving gradually in the Qin to early Han dynasties into clerical script – runs counter to the traditional belief that the Qin dynasty had one script only, and that clerical script was suddenly invented in the early Han dynasty from the small seal script.


Contrary to the popular belief of there being only one script per period, there were in fact multiple scripts in use during the Han period. Although mature clerical script, also called 八分 (bāfēn) script, was dominant at that time, an early type of cursive script was also in use by the Han by at least as early as 24 BC (during the very late Western Han period),[b] incorporating cursive forms popular at the time, well as many elements from the vulgar writing of the Warring State of Qin. By around the time of the Eastern Jin dynasty, this Han cursive became known as 章草 zhāngcǎo (also known as 隶草 / 隸草 lìcǎo today), or in English sometimes clerical cursive, ancient cursive, or draft cursive. Some believe that the name, based on 章 zhāng meaning "orderly", arose because the script was a more orderly form of cursive than the modern form, which emerged during the Eastern Jin dynasty and is still in use today, called 今草 jīncǎo or "modern cursive".


By the late Eastern Han period, an early form of semi-cursive script appeared, developing out of a cursively written form of neo-clerical script[c] and simple cursive. This semi-cursive script was traditionally attributed to Liu Desheng c. 147–188 AD,[d] although such attributions refer to early masters of a script rather than to their actual inventors, since the scripts generally evolved into being over time. Qiu gives examples of early semi-cursive script, showing that it had popular origins rather than being purely Liu’s invention.


Regular script has been attributed to Zhong Yao, of the Eastern Han to Cao Wei period (c. 151–230 AD), who has been called the "father of regular script". However, some scholars postulate that one person alone could not have developed a new script which was universally adopted, but could only have been a contributor to its gradual formation. The earliest surviving pieces written in regular script are copies of Yao's works, including at least one copied by Wang Xizhi. This new script, which is the dominant modern Chinese script, developed out of a neatly written form of early semi-cursive, with addition of the pause (頓/顿 dùn) technique to end horizontal strokes, plus heavy tails on strokes which are written to the downward-right diagonal. Thus, early regular script emerged from a neat, formal form of semi-cursive, which had itself emerged from neo-clerical (a simplified, convenient form of clerical script). It then matured further in the Eastern Jin dynasty in the hands of the "Sage of Calligraphy", Wang Xizhi, and his son Wang Xianzhi. It was not, however, in widespread use at that time, and most writers continued using neo-clerical, or a somewhat semi-cursive form of it, for daily writing, while the conservative bafen clerical script remained in use on some stelae, alongside some semi-cursive, but primarily neo-clerical.


It was not until the Northern and Southern dynasties that regular script rose to dominant status. During that period, regular script continued evolving stylistically, reaching full maturity in the early Tang dynasty. Some call the writing of the early Tang calligrapher Ouyang Xun (557–641) the first mature regular script. After this point, although developments in the art of calligraphy and in character simplification still lay ahead, there were no more major stages of evolution for the mainstream script.


For instance, to look up the character where the sound is not known, e.g., 松 (pine tree), the user first determines which part of the character is the radical (here 木), then counts the number of strokes in the radical (four), and turns to the radical index (usually located on the inside front or back cover of the dictionary). Under the number "4" for radical stroke count, the user locates 木, then turns to the page number listed, which is the start of the listing of all the characters containing this radical. This page will have a sub-index giving remainder stroke numbers (for the non-radical portions of characters) and page numbers. The right half of the character also contains four strokes, so the user locates the number 4, and turns to the page number given. From there, the user must scan the entries to locate the character he or she is seeking. Some dictionaries have a sub-index which lists every character containing each radical, and if the user knows the number of strokes in the non-radical portion of the character, he or she can locate the correct page directly.


Chinese character dictionaries often allow users to locate entries in several ways. Many Chinese, Japanese, and Korean dictionaries of Chinese characters list characters in radical order: characters are grouped together by radical, and radicals containing fewer strokes come before radicals containing more strokes (radical-and-stroke sorting). Under each radical, characters are listed by their total number of strokes. It is often also possible to search for characters by sound, using pinyin (in Chinese dictionaries), zhuyin (in Taiwanese dictionaries), kana (in Japanese dictionaries) or hangul (in Korean dictionaries). Most dictionaries also allow searches by total number of strokes, and individual dictionaries often allow other search methods as well.


While new characters can be easily coined by writing on paper, they are difficult to represent on a computer – they must generally be represented as a picture, rather than as text – which presents a significant barrier to their use or widespread adoption. Compare this with the use of symbols as names in 20th century musical albums such as Led Zeppelin IV (1971) and Love Symbol Album (1993); an album cover may potentially contain any graphics, but in writing and other computation these symbols are difficult to use.


New characters can in principle be coined at any time, just as new words can be, but they may not be adopted. Significant historically recent coinages date to scientific terms of the 19th century. Specifically, Chinese coined new characters for chemical elements – see chemical elements in East Asian languages – which continue to be used and taught in schools in China and Taiwan. In Japan, in the Meiji era (specifically, late 19th century), new characters were coined for some (but not all) SI units, such as 粁 (米 "meter" + 千 "thousand, kilo-") for kilometer. These kokuji (Japanese-coinages) have found use in China as well – see Chinese characters for SI units for details.


In addition, there are a number of dialect characters (方言字) that are not used in formal written Chinese but represent colloquial terms in non-Mandarin varieties of Chinese. One such variety is Written Cantonese, in widespread use in Hong Kong even for certain formal documents, due to the former British colonial administration's recognition of Cantonese for use for official purposes. In Taiwan, there is also an informal body of characters used to represent Hokkien Chinese. Many varieties have specific characters for words exclusive to them. For example, the vernacular character 㓾, pronounced cii11 in Hakka, means "to kill". Furthermore, Shanghainese and Sichuanese also have their own series of written text, but these are not widely used in actual texts, Mandarin being the preference for all mainland regions.


In the Republic of China (Taiwan), which uses traditional Chinese characters, the Ministry of Education's Chángyòng Guózì Biāozhǔn Zìtǐ Biǎo (常用國字標準字體表, Chart of Standard Forms of Common National Characters) lists 4,808 characters; the Cì Chángyòng Guózì Biāozhǔn Zìtǐ Biǎo (次常用國字標準字體表, Chart of Standard Forms of Less-Than-Common National Characters) lists another 6,341 characters. The Chinese Standard Interchange Code (CNS11643)—the official national encoding standard—supports 48,027 characters, while the most widely used encoding scheme, BIG-5, supports only 13,053.


In China, which uses simplified Chinese characters, the Xiàndài Hànyǔ Chángyòng Zìbiǎo (现代汉语常用字表, Chart of Common Characters of Modern Chinese) lists 2,500 common characters and 1,000 less-than-common characters, while the Xiàndài Hànyǔ Tōngyòng Zìbiǎo (现代汉语通用字表, Chart of Generally Utilized Characters of Modern Chinese) lists 7,000 characters, including the 3,500 characters already listed above. GB2312, an early version of the national encoding standard used in the People's Republic of China, has 6,763 code points. GB18030, the modern, mandatory standard, has a much higher number. The New Hànyǔ Shuǐpíng Kǎoshì (汉语水平考试, Chinese Proficiency Test) covers approximately 2,600 characters at its highest level (level six).


Modified radicals and new variants are two common reasons for the ever-increasing number of characters. There are about 300 radicals and 100 are in common use. Creating a new character by modifying the radical is an easy way to disambiguate homographs among xíngshēngzì pictophonetic compounds. This practice began long before the standardization of Chinese script by Qin Shi Huang and continues to the present day. The traditional 3rd-person pronoun tā (他 "he, she, it"), which is written with the "person radical", illustrates modifying significs to form new characters. In modern usage, there is a graphic distinction between tā (她 "she") with the "woman radical", tā (牠 "it") with the "animal radical", tā (它 "it") with the "roof radical", and tā (祂 "He") with the "deity radical", One consequence of modifying radicals is the fossilization of rare and obscure variant logographs, some of which are not even used in Classical Chinese. For instance, he 和 "harmony, peace", which combines the "grain radical" with the "mouth radical", has infrequent variants 咊 with the radicals reversed and 龢 with the "flute radical".


Even the Zhonghua Zihai does not include characters in the Chinese family of scripts created to represent non-Chinese languages. Characters formed by Chinese principles in other languages include the roughly 1,500 Japanese-made kokuji given in the Kokuji no Jiten, the Korean-made gukja, the over 10,000 Sawndip characters still in use in Guangxi, and the almost 20,000 Nôm characters formerly used in Vietnam.[citation needed] More divergent descendents of Chinese script include Tangut script, which created over 5,000 characters with similar strokes but different formation principles to Chinese characters.


The total number of Chinese characters from past to present remains unknowable because new ones are developed all the time – for instance, brands may create new characters when none of the existing ones allow for the intended meaning. Chinese characters are theoretically an open set and anyone can create new characters, though such inventions are rarely included in official character sets. The number of entries in major Chinese dictionaries is the best means of estimating the historical growth of character inventory.


One of the most complex characters found in modern Chinese dictionaries[g] is 齉 (U+9F49) (nàng,  listen (help·info), pictured below, middle image), meaning "snuffle" (that is, a pronunciation marred by a blocked nose), with "just" thirty-six strokes. However, this is not in common use. The most complex character that can be input using the Microsoft New Phonetic IME 2002a for traditional Chinese is 龘 (dá, "the appearance of a dragon flying"). It is composed of the dragon radical represented three times, for a total of 16 × 3 = 48 strokes. Among the most complex characters in modern dictionaries and also in frequent modern use are 籲 (yù, "to implore"), with 32 strokes; 鬱 (yù, "luxuriant, lush; gloomy"), with 29 strokes, as in 憂鬱 (yōuyù, "depressed"); 豔 (yàn, "colorful"), with 28 strokes; and 釁 (xìn, "quarrel"), with 25 strokes, as in 挑釁 (tiǎoxìn, "to pick a fight"). Also in occasional modern use is 鱻 (xiān "fresh"; variant of 鮮 xiān) with 33 strokes.


There are also some extremely complex characters which have understandably become rather rare. According to Joël Bellassen (1989), the most complex Chinese character is /𪚥 (U+2A6A5) zhé  listen (help·info), meaning "verbose" and containing sixty-four strokes; this character fell from use around the 5th century. It might be argued, however, that while containing the most strokes, it is not necessarily the most complex character (in terms of difficulty), as it simply requires writing the same sixteen-stroke character 龍 lóng (lit. "dragon") four times in the space for one. Another 64-stroke character is /𠔻 (U+2053B) zhèng composed of 興 xīng/xìng (lit. "flourish") four times.


One man who has encountered this problem is Taiwanese politician Yu Shyi-kun, due to the rarity of the last character in his name. Newspapers have dealt with this problem in varying ways, including using software to combine two existing, similar characters, including a picture of the personality, or, especially as is the case with Yu Shyi-kun, simply substituting a homophone for the rare character in the hope that the reader would be able to make the correct inference. Taiwanese political posters, movie posters etc. will often add the bopomofo phonetic symbols next to such a character. Japanese newspapers may render such names and words in katakana instead of kanji, and it is accepted practice for people to write names for which they are unsure of the correct kanji in katakana instead.


The use of such contractions is as old as Chinese characters themselves, and they have frequently been found in religious or ritual use. In the Oracle Bone script, personal names, ritual items, and even phrases such as 受又(祐) shòu yòu "receive blessings" are commonly contracted into single characters. A dramatic example is that in medieval manuscripts 菩薩 púsà "bodhisattva" (simplified: 菩萨) is sometimes written with a single character formed of a 2×2 grid of four 十 (derived from the grass radical over two 十). However, for the sake of consistency and standardization, the CPC seeks to limit the use of such polysyllabic characters in public writing to ensure that every character only has one syllable.


Modern examples particularly include Chinese characters for SI units. In Chinese these units are disyllabic and standardly written with two characters, as 厘米 límǐ "centimeter" (厘 centi-, 米 meter) or 千瓦 qiānwǎ "kilowatt". However, in the 19th century these were often written via compound characters, pronounced disyllabically, such as 瓩 for 千瓦 or 糎 for 厘米 – some of these characters were also used in Japan, where they were pronounced with borrowed European readings instead. These have now fallen out of general use, but are occasionally seen. Less systematic examples include 圕 túshūguǎn "library", a contraction of 圖書館, A four-morpheme word, 社会主义 shèhuì zhǔyì "socialism", is commonly written with a single character formed by combining the last character, 义, with the radical of the first, 社, yielding roughly 礻义.


A commonly seen example is the double happiness symbol 囍, formed as a ligature of 喜喜 and referred to by its disyllabic name (simplified Chinese: 双喜; traditional Chinese: 雙喜; pinyin: shuāngxǐ). In handwriting, numbers are very frequently squeezed into one space or combined – common ligatures include 廿 niàn, "twenty", normally read as 二十 èrshí, 卅 sà, "thirty", normally read as 三十 sānshí, and 卌 xì "forty", normally read as 四十 "sìshí". In some cases counters are also merged into one character, such as 七十人 qīshí rén "seventy people". Another common abbreviation is 门 with a "T" written inside it, for 問題, 问题, wèntí ("question; problem"), where the "T" is from pinyin for the second syllable tí 题. Since polysyllabic characters are often non-standard, they are often excluded incharcter dictionaries.


In certain cases compound words and set phrases may be contracted into single characters. Some of these can be considered logograms, where characters represent whole words rather than syllable-morphemes, though these are generally instead considered ligatures or abbreviations (similar to scribal abbreviations, such as & for "et"), and as non-standard. These do see use, particularly in handwriting or decoration, but also in some cases in print. In Chinese, these ligatures are called héwén (合文), héshū (合書) or hétǐzì (合体字), and in the special case of combining two characters, these are known as "two-syllable Chinese characters" (双音节汉字, 雙音節漢字).


Chinese characters are primarily morphosyllabic, meaning that most Chinese morphemes are monosyllabic and are written with a single character, though in modern Chinese most words are disyllabic and dimorphemic, consisting of two syllables, each of which is a morpheme. In modern Chinese 10% of morphemes only occur as part of a given compound. However, a few morphemes are disyllabic, some of them dating back to Classical Chinese. Excluding foreign loan words, these are typically words for plants and small animals. They are usually written with a pair of phono-semantic compound characters sharing a common radical. Examples are 蝴蝶 húdié "butterfly" and 珊瑚 shānhú "coral". Note that the 蝴 hú of húdié and the 瑚 hú of shānhú have the same phonetic, 胡, but different radicals ("insect" and "jade", respectively). Neither exists as an independent morpheme except as a poetic abbreviation of the disyllabic word.


In addition to strictness in character size and shape, Chinese characters are written with very precise rules. The most important rules regard the strokes employed, stroke placement, and stroke order. Just as each region that uses Chinese characters has standardized character forms, each also has standardized stroke orders, with each standard being different. Most characters can be written with just one correct stroke order, though some words also have many valid stroke orders, which may occasionally result in different stroke counts. Some characters are also written with different stroke orders due to character simplification.


Just as Roman letters have a characteristic shape (lower-case letters mostly occupying the x-height, with ascenders or descenders on some letters), Chinese characters occupy a more or less square area in which the components of every character are written to fit in order to maintain a uniform size and shape, especially with small printed characters in Ming and sans-serif styles. Because of this, beginners often practise writing on squared graph paper, and the Chinese sometimes use the term "Square-Block Characters" (方块字 / 方塊字, fāngkuàizì), sometimes translated as tetragraph, in reference to Chinese characters.


Regular script typefaces are also commonly used, but not as common as Ming or sans-serif typefaces for body text. Regular script typefaces are often used to teach students Chinese characters, and often aim to match the standard forms of the region where they are meant to be used. Most typefaces in the Song dynasty were regular script typefaces which resembled a particular person's handwriting (e.g. the handwriting of Ouyang Xun, Yan Zhenqing, or Liu Gongquan), while most modern regular script typefaces tend toward anonymity and regularity.


The art of writing Chinese characters is called Chinese calligraphy. It is usually done with ink brushes. In ancient China, Chinese calligraphy is one of the Four Arts of the Chinese Scholars. There is a minimalist set of rules of Chinese calligraphy. Every character from the Chinese scripts is built into a uniform shape by means of assigning it a geometric area in which the character must occur. Each character has a set number of brushstrokes; none must be added or taken away from the character to enhance it visually, lest the meaning be lost. Finally, strict regularity is not required, meaning the strokes may be accentuated for dramatic effect of individual style. Calligraphy was the means by which scholars could mark their thoughts and teachings for immortality, and as such, represent some of the more precious treasures that can be found from ancient China.


The cursive script (草書(书), cǎoshū, literally "grass script") is used informally. The basic character shapes are suggested, rather than explicitly realized, and the abbreviations are sometimes extreme. Despite being cursive to the point where individual strokes are no longer differentiable and the characters often illegible to the untrained eye, this script (also known as draft) is highly revered for the beauty and freedom that it embodies. Some of the simplified Chinese characters adopted by the People's Republic of China, and some simplified characters used in Japan, are derived from the cursive script. The Japanese hiragana script is also derived from this script.


The Shang dynasty oracle bone script and the Zhou dynasty scripts found on Chinese bronze inscriptions are no longer used; the oldest script that is still in use today is the Seal Script (篆書(书), zhuànshū). It evolved organically out of the Spring and Autumn period Zhou script, and was adopted in a standardized form under the first Emperor of China, Qin Shi Huang. The seal script, as the name suggests, is now used only in artistic seals. Few people are still able to read it effortlessly today, although the art of carving a traditional seal in the script remains alive; some calligraphers also work in this style.


The following is a comparison of Chinese characters in the Standard Form of National Characters, a common traditional Chinese standard used in Taiwan, the Table of General Standard Chinese Characters, the standard for Mainland Chinese simplified Chinese characters, and the jōyō kanji, the standard for Japanese kanji. Generally, the jōyō kanji are more similar to traditional Chinese characters than simplified Chinese characters are to traditional Chinese characters. "Simplified" refers to having significant differences from the Taiwan standard, not necessarily being a newly created character or a newly performed substitution. The characters in the Hong Kong standard and the Kangxi Dictionary are also known as "Traditional," but are not shown.


In the years after World War II, the Japanese government also instituted a series of orthographic reforms. Some characters were given simplified forms called shinjitai 新字体 (lit. "new character forms", the older forms were then labelled the kyūjitai 旧字体, lit. "old character forms"). The number of characters in common use was restricted, and formal lists of characters to be learned during each grade of school were established, first the 1850-character tōyō kanji 当用漢字 list in 1945, the 1945-character jōyō kanji 常用漢字 list in 1981, and a 2136-character reformed version of the jōyō kanji in 2010. Many variant forms of characters and obscure alternatives for common characters were officially discouraged. This was done with the goal of facilitating learning for children and simplifying kanji use in literature and periodicals. These are simply guidelines, hence many characters outside these standards are still widely known and commonly used, especially those used for personal and place names (for the latter, see jinmeiyō kanji),[citation needed] as well as for some common words such as "dragon" (Japanese kana: たつ, Rōmaji: tatsu) in which both the shinjitai 竜 and the kyūjitai 龍 forms of the kanji are both acceptable and widely known amongst native Japanese speakers.


The majority of simplified characters are drawn from conventional abbreviated forms, or ancient standard forms. For example, the orthodox character 來 lái ("come") was written with the structure 来 in the clerical script (隶书 / 隸書, lìshū) of the Han dynasty. This clerical form uses one fewer stroke, and was thus adopted as a simplified form. The character 雲 yún ("cloud") was written with the structure 云 in the oracle bone script of the Shang dynasty, and had remained in use later as a phonetic loan in the meaning of "to say" while the 雨 radical was added to differentiate meanings. The simplified form adopts the original structure.


The People's Republic of China issued its first round of official character simplifications in two documents, the first in 1956 and the second in 1964. A second round of character simplifications (known as erjian, or "second round simplified characters") was promulgated in 1977. It was poorly received, and in 1986 the authorities rescinded the second round completely, while making six revisions to the 1964 list, including the restoration of three traditional characters that had been simplified: 叠 dié, 覆 fù, 像 xiàng.


Although most often associated with the People's Republic of China, character simplification predates the 1949 communist victory. Caoshu, cursive written text, almost always includes character simplification, and simplified forms have always existed in print, albeit not for the most formal works. In the 1930s and 1940s, discussions on character simplification took place within the Kuomintang government, and a large number of Chinese intellectuals and writers have long maintained that character simplification would help boost literacy in China. Indeed, this desire by the Kuomintang to simplify the Chinese writing system (inherited and implemented by the Communist Party of China) also nursed aspirations of some for the adoption of a phonetic script based on the Latin script, and spawned such inventions as the Gwoyeu Romatzyh.


The use of traditional Chinese characters versus simplified Chinese characters varies greatly, and can depend on both the local customs and the medium. Before the official reform, character simplifications were not officially sanctioned and generally adopted vulgar variants and idiosyncratic substitutions. Orthodox variants were mandatory in printed works, while the (unofficial) simplified characters would be used in everyday writing or quick notes. Since the 1950s, and especially with the publication of the 1964 list, the People's Republic of China has officially adopted simplified Chinese characters for use in mainland China, while Hong Kong, Macau, and the Republic of China (Taiwan) were not affected by the reform. There is no absolute rule for using either system, and often it is determined by what the target audience understands, as well as the upbringing of the writer.


According to the Rev. John Gulick: "The inhabitants of other Asiatic nations, who have had occasion to represent the words of their several languages by Chinese characters, have as a rule used unaspirated characters for the sounds, g, d, b. The Muslims from Arabia and Persia have followed this method … The Mongols, Manchu, and Japanese also constantly select unaspirated characters to represent the sounds g, d, b, and j of their languages. These surrounding Asiatic nations, in writing Chinese words in their own alphabets, have uniformly used g, d, b, & c., to represent the unaspirated sounds."


Although Chinese characters in Vietnam are now limited to ceremonial uses, they were once in widespread use. Until the early 20th century, Literary Chinese was used in Vietnam for all official and scholarly writing. Around the 13th century the Nôm script was developed to record folk literature in the Vietnamese language. The script used Chinese characters to represent both borrowed Sino-Vietnamese vocabulary and native words with similar pronunciation or meaning. In addition thousands of new compound characters were created to write Vietnamese words. This process resulted in a highly complex system that was never mastered by more than 5% of the population. Both Literary Chinese and Nôm were replaced in the early 20th century by Vietnamese written with the Latin-based Vietnamese alphabet.


After Kim Jong Il, the second ruler of North Korea, died in December 2011, Kim Jong Un stepped up and began mandating the use of Hanja as a source of definition for the Korean language. Currently, it is said that North Korea teaches around 3,000 Hanja characters to North Korean students, and in some cases, the characters appear within advertisements and newspapers. However, it is also said that the authorities implore students not to use the characters in public. Due to North Korea's strict isolationism, accurate reports about hanja use in North Korea are hard to obtain.


When learning how to write hanja, students are taught to memorize the native Korean pronunciation for the hanja's meaning and the Sino-Korean pronunciations (the pronunciation based on the Chinese pronunciation of the characters) for each hanja respectively so that students know what the syllable and meaning is for a particular hanja. For example, the name for the hanja 水 is 물 수 (mul-su) in which 물 (mul) is the native Korean pronunciation for "water", while 수 (su) is the Sino-Korean pronunciation of the character. The naming of hanja is similar to if "water" were named "water-aqua", "horse-equus", or "gold-aurum" based on a hybridization of both the English and the Latin names. Other examples include 사람 인 (saram-in) for 人 "person/people", 큰 대 (keun-dae) for 大 "big/large//great", 작을 소 (jakeul-so) for 小 "small/little", 아래 하 (arae-ha) for 下 "underneath/below/low", 아비 부 (abi-bu) for 父 "father", and 나라이름 한 (naraimreum-han) for 韓 "Han/Korea".


There is a clear trend toward the exclusive use of hangul in day-to-day South Korean society. Hanja are still used to some extent, particularly in newspapers, weddings, place names and calligraphy (although it is nowhere near the extent of kanji use in day-to-day Japanese society). Hanja is also extensively used in situations where ambiguity must be avoided,[citation needed] such as academic papers, high-level corporate reports, government documents, and newspapers; this is due to the large number of homonyms that have resulted from extensive borrowing of Chinese words.


In times past, until the 15th century, in Korea, Literary Chinese was the dominant form of written communication, prior to the creation of hangul, the Korean alphabet. Much of the vocabulary, especially in the realms of science and sociology, comes directly from Chinese, comparable to Latin or Greek root words in European languages. However, due to the lack of tones in Korean,[citation needed] as the words were imported from Chinese, many dissimilar characters took on identical sounds, and subsequently identical spelling in hangul.[citation needed] Chinese characters are sometimes used to this day for either clarification in a practical manner, or to give a distinguished appearance, as knowledge of Chinese characters is considered a high class attribute and an indispensable part of a classical education.[citation needed] It is also observed that the preference for Chinese characters is treated as being conservative and Confucian.


Written Japanese also includes a pair of syllabaries known as kana, derived by simplifying Chinese characters selected to represent syllables of Japanese. The syllabaries differ because they sometimes selected different characters for a syllable, and because they used different strategies to reduce these characters for easy writing: the angular katakana were obtained by selecting a part of each character, while hiragana were derived from the cursive forms of whole characters. Modern Japanese writing uses a composite system, using kanji for word stems, hiragana for inflexional endings and grammatical words, and katakana to transcribe non-Chinese loanwords as well as serve as a method to emphasize native words (similar to how italics are used in Romance languages).


Although most of the simplified Chinese characters in use today are the result of the works moderated by the government of the People's Republic of China in the 1950s and 60s, character simplification predates the republic's formation in 1949. One of the earliest proponents of character simplification was Lufei Kui, who proposed in 1909 that simplified characters should be used in education. In the years following the May Fourth Movement in 1919, many anti-imperialist Chinese intellectuals sought ways to modernise China. In the 1930s and 1940s, discussions on character simplification took place within the Kuomintang government, and many Chinese intellectuals and writers have long maintained that character simplification would help boost literacy in China. In many world languages, literacy has been promoted as a justification for spelling reforms. The People's Republic of China issued its first round of official character simplifications in two documents, the first in 1956 and the second in 1964. In the 1950s and 1960s, while confusion about simplified characters was still rampant, transitional characters that mixed simplified parts with yet-to-be simplified parts of characters together appeared briefly, then disappeared.


The first known European explorer to reach Bermuda was Spanish sea captain Juan de Bermúdez in 1503, after whom the islands are named. He claimed the apparently uninhabited islands for the Spanish Empire. Paying two visits to the archipelago, Bermúdez never landed on the islands, but did create a recognisable map of the archipelago. Shipwrecked Portuguese mariners are now thought to have been responsible for the 1543 inscription in Portuguese Rock (previously called Spanish Rock). Subsequent Spanish or other European parties are believed to have released pigs there, which had become feral and abundant on the island by the time European settlement began. In 1609, the English Virginia Company, which had established Jamestown in Virginia (a term originally applied to all of the North American continent) two years earlier, permanently settled Bermuda in the aftermath of a hurricane, when the crew and passengers of the Sea Venture steered the ship onto the surrounding reef to prevent its sinking, then landed ashore.


The island was administered as an extension of Virginia by the Company until 1614. Its spin-off, the Somers Isles Company, took over in 1615 and managed the colony until 1684. At that time, the company's charter was revoked, and the English Crown took over administration. The islands became a British colony following the 1707 unification of the parliaments of Scotland and England, which created the Kingdom of Great Britain. After 1949, when Newfoundland became part of Canada, Bermuda was automatically ranked as the oldest remaining British Overseas Territory. Since the return of Hong Kong to China in 1997, it is the most populous Territory. Its first capital, St. George's, was established in 1612 and is the oldest continuously inhabited English town in the New World.


Bermuda's economy is based on offshore insurance and reinsurance, and tourism, the two largest economic sectors. Bermuda had one of the world's highest GDP per capita for most of the 20th century and several years beyond. Recently, its economic status has been affected by the global recession. It has a subtropical climate. Bermuda is the northernmost point of the Bermuda Triangle, a region of sea in which, according to legend, a number of aircraft and surface vessels have disappeared under supposedly unexplained or mysterious circumstances. The island is in the hurricane belt and prone to severe weather. However, it is somewhat protected from the full force of a hurricane by the coral reef that surrounds the island.


Bermuda is a group of low-forming volcanoes located in the Atlantic Ocean, near the western edge of the Sargasso Sea, roughly 578 nautical miles (1,070 km (665 mi)) east-southeast of Cape Hatteras on the Outer Banks of North Carolina and about 594 nautical miles (1,100 km (684 mi)) southeast of Martha's Vineyard of Massachusetts. It is 898 nautical miles (1,664 km (1,034 mi)) northeast of Miami, Florida, and 667 nautical miles (1,236 km (768 mi)) from Cape Sable Island, in Nova Scotia, Canada. The islands lie due east of Fripp Island, South Carolina, west of Portugal and north of Puerto Rico.


The archipelago is formed by high points on the rim of the caldera of a submarine volcano that forms a seamount. The volcano is one part of a range that was formed as part of the same process that formed the floor of the Atlantic, and the Mid-Atlantic Ridge. The top of the seamount has gone through periods of complete submergence, during which its limestone cap was formed by marine organisms, and during the Ice Ages the entire caldera was above sea level, forming an island of approximately two hundred square miles.


Despite the small land mass, place names are repeated; there are, for example, two islands named Long Island, three bays named Long Bay (on Somerset, Main, and Cooper's islands), two Horseshoe Bays (one in Southampton, on the Main Island, the other at Morgan's Point, formerly Tucker's Island), there are two roads through cuttings called Khyber Pass (one in Warwick, the other in St. George's Parish), and St George's Town is located on St George's Island within St George's Parish (each known as St George's). There is a Hamilton Parish in addition to the City of Hamilton (which is in Pembroke Parish).


Bermuda's pink sand beaches and clear, cerulean blue ocean waters are popular with tourists. Many of Bermuda's hotels are located along the south shore of the island. In addition to its beaches, there are a number of sightseeing attractions. Historic St George's is a designated World Heritage Site. Scuba divers can explore numerous wrecks and coral reefs in relatively shallow water (typically 30–40 ft or 9–12 m in depth), with virtually unlimited visibility. Many nearby reefs are readily accessible from shore by snorkellers, especially at Church Bay.


The only indigenous mammals of Bermuda are five species of bats, all of which are also found in the eastern United States: Lasionycteris noctivagans, Lasiurus borealis, Lasiurus cinereus, Lasiurus seminolus and Perimyotis subflavus. Other commonly known fauna of Bermuda include its national bird, the Bermuda petrel or cahow. It was rediscovered in 1951 after having been thought extinct since the 1620s. It is important as an example of a Lazarus species. The government has a programme to protect it, including restoration of a habitat area. The Bermuda rock skink was long thought to have been the only indigenous land vertebrate of Bermuda, discounting the marine turtles that lay their eggs on its beaches. Recently through genetic DNA studies, scientists have discovered that a species of turtle, the diamondback terrapin, previously thought to have been introduced, pre-dated the arrival of humans in the archipelago. As this species spends most of its time in brackish ponds, some question whether it should be classified as a land vertebrate to compete with the skink's unique status.


The island experienced large-scale immigration over the 20th century, especially after the Second World War. Bermuda has a diverse population including both those with relatively deep roots in Bermuda extending back for centuries, and newer communities whose ancestry results from recent immigration, especially from Britain, North America, the West Indies, and the Portuguese Atlantic islands (especially the Azores), although these groups are steadily merging. About 46% of the population identified themselves with Bermudian ancestry in 2010, which was a decrease from the 51% who did so in the 2000 census. Those identifying with British ancestry dropped by 1% to 11% (although those born in Britain remain the largest non-native group at 3,942 persons). The number of people born in Canada declined by 13%. Those who reported West Indian ancestry were 13%. The number of people born in the West Indies actually increased by 538. A significant segment of the population is of Portuguese ancestry (10%), the result of immigration over the past 160 years, of whom 79% have residency status.


The deeper ancestral demography of Bermuda's population has been obscured by the ethnic homogenisation of the last four centuries. There is effectively no ethnic distinction between black and white Bermudians, other than those characterising recent immigrant communities. In the 17th century, this was not so. For the first hundred years of settlement, white Protestants of English heritage were the distinct majority, with white minorities of Irish (the native language of many of whom can be assumed to have been Gaelic) and Scots sent to Bermuda after the English invasions of their homelands that followed the English Civil War. Non-white minorities included Spanish-speaking, free (indentured) blacks from the West Indies, black chattel slaves primarily captured from Spanish and Portuguese ships by Bermudian privateers, and Native Americans, primarily from the Algonquian and other tribes of the Atlantic seaboard, but possibly from as far away as Mexico. By the 19th century, the white ethnically-English Bermudians had lost their numerical advantage. Despite the banning of the importation of Irish, and the repeated attempts to force free blacks to emigrate and the owners of black slaves to export them, the merging of the various minority groups, along with some of the white English, had resulted in a new demographic group, "coloured" (which term, in Bermuda, referred to anyone not wholly of European ancestry) Bermudians, gaining a slight majority. Any child born before or since then to one coloured and one white parent has been added to the coloured statistic. Most of those historically described as "coloured" are today described as "black", or "of African heritage", which obscures their non-African heritage (those previously described as "coloured" who were not of African ancestry had been very few, though the numbers of South Asians, particularly, is now growing. The number of persons born in Asian countries doubled between the 2000 and the 2010 censuses), blacks have remained in the majority, with new white immigration from Portugal, Britain and elsewhere countered by black immigration from the West Indies.


Bermuda's modern black population contains more than one demographic group. Although the number of residents born in Africa is very small, it has tripled between 2000 and 2010 (this group also includes non-blacks). The majority of blacks in Bermuda can be termed "Bermudian blacks", whose ancestry dates back centuries between the 17th century and the end of slavery in 1834, Bermuda's black population was self-sustaining, with its growth resulting largely from natural expansion. This contrasts to the enslaved blacks of the plantation colonies, who were subjected to conditions so harsh as to drop their birth rate below the death rate, and slaveholders in the United States and the West Indies found it necessary to continue importing more enslaved blacks from Africa until the end of slavery (the same had been true for the Native Americans that the Africans had replaced on the New World plantations). The indigenous populations of many West Indian islands, and much of the South-East of what is now the United States that had survived the 16th- and 17th-century epidemics of European-introduced diseases then became the victims of large-scale slave raiding, with much of the region completely depopulated. When the supply of indigenous slaves ran out, the slaveholders looked to Africa). The ancestry of Bermuda's black population is distinguished from that of the British West Indian black population in two ways: firstly, the higher degree of European and Native American admixture; secondly, the source of the African ancestry.


In the British West Indian islands (and also in the United States), the majority of enslaved blacks brought across the Atlantic came from West Africa (roughly between modern Senegal and Ghana). Very little of Bermuda's original black emigration came from this area. The first blacks to arrive in Bermuda in any numbers were free blacks from Spanish-speaking areas of the West Indies, and most of the remainder were recently enslaved Africans captured from the Spanish and Portuguese. As Spain and Portugal sourced most of their slaves from South-West Africa (the Portuguese through ports in modern-day Angola; the Spanish purchased most of their African slaves from Portuguese traders, and from Arabs whose slave trading was centred in Zanzibar). Genetic studies have consequently shown that the African ancestry of black Bermudians (other than those resulting from recent immigration from the British West Indian islands) is largely from the a band across southern Africa, from Angola to Mozambique, which is similar to what is revealed in Latin America, but distinctly different from the blacks of the West Indies and the United States.


Most of Bermuda's black population trace some of their ancestry to Native Americans, although awareness of this is largely limited to St David's Islanders and most who have such ancestry are unaware of it. During the colonial period, hundreds of Native Americans were shipped to Bermuda. The best-known examples were the Algonquian peoples who were exiled from the southern New England colonies and sold into slavery in the 17th century, notably in the aftermaths of the Pequot and King Philip's wars.


Bermuda's culture is a mixture of the various sources of its population: Native American, Spanish-Caribbean, English, Irish, and Scots cultures were evident in the 17th century, and became part of the dominant British culture. English is the primary and official language. Due to 160 years of immigration from Portuguese Atlantic islands (primarily the Azores, though also from Madeira and the Cape Verde Islands), a portion of the population also speaks Portuguese. There are strong British influences, together with Afro-Caribbean ones.


The first notable, and historically important, book credited to a Bermudian was The History of Mary Prince, a slave narrative by Mary Prince. It is thought to have contributed to the abolition of slavery in the British Empire. Ernest Graham Ingham, an expatriate author, published his books at the turn of the 19th and 20th centuries. In the 20th century, numerous books were written and published locally, though few were directed at a wider market than Bermuda. (The latter consisted primarily of scholarly works rather than creative writing). The novelist Brian Burland (1931– 2010) achieved a degree of success and acclaim internationally. More recently, Angela Barry has won critical recognition for her published fiction.


Bermuda watercolours painted by local artists are sold at various galleries. Hand-carved cedar sculptures are another speciality. One such 7 ft (2.1 m) sculpture, created by Bermudian sculptor Chesley Trott, is installed at the airport's baggage claim area. In 2010, his sculpture The Arrival was unveiled near the bay to commemorate the freeing of slaves from the American brig Enterprise in 1835. Local artwork may also be viewed at several galleries around the island. Alfred Birdsey was one of the more famous and talented watercolourists; his impressionistic landscapes of Hamilton, St George's and the surrounding sailboats, homes, and bays of Bermuda are world-renowned.


Bermuda was discovered in 1503 by Spanish explorer Juan de Bermúdez. It is mentioned in Legatio Babylonica, published in 1511 by historian Pedro Mártir de Anglería, and was also included on Spanish charts of that year. Both Spanish and Portuguese ships used the islands as a replenishment spot to take on fresh meat and water. Legends arose of spirits and devils, now thought to have stemmed from the calls of raucous birds (most likely the Bermuda petrel, or Cahow) and the loud noise heard at night from wild hogs. Combined with the frequent storm-wracked conditions and the dangerous reefs, the archipelago became known as the Isle of Devils. Neither Spain nor Portugal tried to settle it.


It established a colony at Jamestown, Virginia, in 1607. Two years later, a flotilla of seven ships left England under the Company's Admiral, Sir George Somers, and the new Governor of Jamestown, Sir Thomas Gates, with several hundred settlers, food and supplies to relieve the colony of Jamestown. Somers had previous experience sailing with both Sir Francis Drake and Sir Walter Raleigh. The flotilla was broken up by a storm. As the flagship, the Sea Venture, was taking on water, Somers drove it onto Bermuda's reef and gained the shores safely with smaller boats – all 150 passengers and a dog survived. (William Shakespeare's play The Tempest, in which the character Ariel refers to the "still-vex'd Bermoothes" (I.ii.229), is thought to have been inspired by William Strachey's account of this shipwreck.) They stayed 10 months, starting a new settlement and building two small ships to sail to Jamestown. The island was claimed for the English Crown, and the charter of the Virginia Company was later extended to include it.


In 1610, all but three of the survivors of the Sea Venture sailed on to Jamestown. Among them was John Rolfe, whose wife and child died and were buried in Bermuda. Later in Jamestown he married Pocahontas, a daughter of the powerful Powhatan, leader of a large confederation of about 30 Algonquian-speaking tribes in coastal Virginia. In 1612, the English began intentional settlement of Bermuda with the arrival of the ship Plough. St. George's was settled that year and designated as Bermuda's first capital. It is the oldest continually inhabited English town in the New World.


Because of its limited land area, Bermuda has had difficulty with over-population. In the first two centuries of settlement, it relied on steady human emigration to keep the population manageable.[citation needed] Before the American Revolution more than ten thousand Bermudians (over half of the total population through the years) gradually emigrated, primarily to the Southern United States. As Great Britain displaced Spain as the dominant European imperial power, it opened up more land for colonial development. A steady trickle of outward migration continued. With seafaring the only real industry in the early decades, by the end of the 18th century, at least a third of the island's manpower was at sea at any one time.


In the 17th century, the Somers Isles Company suppressed shipbuilding, as it needed Bermudians to farm to generate income from the land. Agricultural production met with limited success, however. The Bermuda cedar boxes used to ship tobacco to England were reportedly worth more than their contents.[citation needed] The colony of Virginia far surpassed Bermuda in both quality and quantity of tobacco produced. Bermudians began to turn to maritime trades relatively early in the 17th century, but the Somers Isles Company used all its authority to suppress turning away from agriculture. This interference led to the islanders demanding, and receiving, the revocation of the Company's charter in 1684, and the Company was dissolved.


The end of the war, however, was to cause profound change in Bermuda, though some of those changes would take decades to crystallise. Following the war, with the buildup of Naval and military forces in Bermuda, the primary leg of the Bermudian economy became defence infrastructure. Even after tourism began later in the 19th century, Bermuda remained, in the eyes of London, a base more than a colony. The Crown strengthened its political and economic ties to Bermuda, and the colony's independence on the world stage was diminished.


The war had removed Bermuda's primary trading partners, the American colonies, from the empire, and dealt a harsh blow to Bermuda's merchant shipping trade. This also suffered due to the deforestation of Bermuda, as well as the advent of metal ships and steam propulsion, for which it did not have raw materials. During the course of the following War of 1812, the primary market for Bermuda's salt disappeared as the Americans developed their own sources. Control of the Turks had passed to the Bahamas in 1819.


The most famous escapee was the Boer prisoner of war Captain Fritz Joubert Duquesne who was serving a life sentence for "conspiracy against the British government and on (the charge of) espionage.". On the night of 25 June 1902, Duquesne slipped out of his tent, worked his way over a barbed-wire fence, swam 1.5 miles (2.4 km) past patrol boats and bright spot lights, through storm-wracked, shark infested waters, using a distant lighthouse for navigation until he arrived ashore on the main island. From there he escaped to the port of St. George's and a week later, he stowed away on a boat heading to Baltimore, Maryland. He settled in the US and later became a spy for Germany in both World Wars. In 1942, Col. Duquesne was arrested by the FBI for leading the Duquesne Spy Ring, which still to this day the largest espionage case in the history of the United States.


After several failed attempts, in 1930 the first aeroplane reached Bermuda. A Stinson Detroiter seaplane flying from New York, it had to land twice in the ocean: once because of darkness and again to refuel. Navigation and weather forecasting improved in 1933 when the Royal Air Force (then responsible for providing equipment and personnel for the Royal Navy's Fleet Air Arm) established a station at the Royal Naval Dockyard to repair (and supply replacement) float planes for the fleet. In 1936 Luft Hansa began to experiment with seaplane flights from Berlin via the Azores with continuation to New York City.


In 1937, Imperial Airways and Pan American World Airways began operating scheduled flying-boat airline services from New York and Baltimore to Darrell's Island, Bermuda. In 1948, regularly scheduled commercial airline service by land-based aeroplanes began to Kindley Field (now L.F. Wade International Airport), helping tourism to reach its peak in the 1960s–1970s. By the end of the 1970s, international business had supplanted tourism as the dominant sector of Bermuda's economy (see Economy of Bermuda).


Executive authority in Bermuda is vested in the monarch and is exercised on her behalf by the Governor. The governor is appointed by the Queen on the advice of the British Government. The current governor is George Fergusson; he was sworn in on 23 May 2012. There is also a Deputy Governor (currently David Arkley JP). Defence and foreign affairs are carried out by the United Kingdom, which also retains responsibility to ensure good government. It must approve any changes to the Constitution of Bermuda. Bermuda is classified as a British Overseas Territory, but it is the oldest British colony. In 1620, a Royal Assent granted Bermuda limited self-governance; its Parliament is the fifth oldest in the world, behind the Parliament of the United Kingdom, the Tynwald of the Isle of Man, the Althing of Iceland, and Sejm of Poland. Of these, only Bermuda's and the Isle of Man's Tynwald have been in continuous existence since 1620.


The Constitution of Bermuda came into force on 1 June 1967; it was amended in 1989 and 2003. The head of government is the premier. A cabinet is nominated by the premier and appointed officially by the governor. The legislative branch consists of a bicameral parliament modelled on the Westminster system. The Senate is the upper house, consisting of 11 members appointed by the governor on the advice of the premier and the leader of the opposition. The House of Assembly, or lower house, has 36 members, elected by the eligible voting populace in secret ballot to represent geographically defined constituencies.


There are few accredited diplomats in Bermuda. The United States maintains the largest diplomatic mission in Bermuda, comprising both the United States Consulate and the US Customs and Border Protection Services at the L.F. Wade International Airport. The current US Consul General is Robert Settje, who took office in August 2012. The United States is Bermuda's largest trading partner (providing over 71% of total imports, 85% of tourist visitors, and an estimated $163 billion of US capital in the Bermuda insurance/re-insurance industry), and an estimated 5% of Bermuda residents are US citizens, representing 14% of all foreign-born persons. The American diplomatic presence is an important element in the Bermuda political landscape.


On 11 June 2009, four Uyghurs who had been held in the United States Guantánamo Bay detention camp, in Cuba, were transferred to Bermuda. The four men were among 22 Uyghurs who claimed to be refugees, who were captured in 2001 in Pakistan after fleeing the American aerial bombardment of Afghanistan. They were accused of training to assist the Taliban's military. They were cleared as safe for release from Guantánamo in 2005 or 2006, but US domestic law prohibited deporting them back to China, their country of citizenship, because the US government determined that China was likely to violate their human rights.


Homosexuality was decriminalised in Bermuda with the passage of the Stubbs Bill in May 1994. Legislation was introduced by Private Members Bill by PLP MP Wayne Furbert to amend the Human Rights Act of Bermuda to disallow Same Sex Marriage under the Act in February 2016. The OBA government simultaneously introduced a bill to permit Civil Unions. Both measures were in response to a decision by His Hon Mr. Justice Ian Kawaley, Chief Justice of Bermuda's earlier ruling that same sex spouses of Bermuda citizens could not be denied basic Human Rights.


This is a socio-economic bloc of nations in or near the Caribbean Sea. Other outlying member states include the Co-operative Republic of Guyana and the Republic of Suriname in South America, along with Belize in Central America. The Turks and Caicos Islands, an associate member of CARICOM, and the Commonwealth of The Bahamas, a full member of CARICOM, are in the Atlantic, but near to the Caribbean. Other nearby nations or territories, such as the United States, are not members (although the US Commonwealth of Puerto Rico has observer status, and the United States Virgin Islands announced in 2007 they would seek ties with CARICOM). Bermuda, at roughly a thousand miles from the Caribbean Sea, has little trade with, and little economically in common with, the region, and joined primarily to strengthen cultural links.


Bermuda was colonised by the English as an extension of Virginia and has long had close ties with the US Atlantic Seaboard and Canadian Maritimes as well as the UK. It had a history of African slavery, although Britain abolished it decades before the US. Since the 20th century, there has been considerable immigration to Bermuda from the West Indies, as well as continued immigration from Portuguese Atlantic islands. Unlike immigrants from British colonies in the West Indies, the latter immigrants have had greater difficulty in becoming permanent residents as they lacked British citizenship, mostly spoke no English, and required renewal of work permits to remain beyond an initial period. From the 1950s onwards, Bermuda relaxed its immigration laws, allowing increased immigration from Britain and Canada. Some Black politicians accused the government of using this device to counter the West Indian immigration of previous decades.


The PLP, the party in government when the decision to join CARICOM was made, has been dominated for decades by West Indians and their descendants. (The prominent roles of West Indians among Bermuda's black politicians and labour activists predated party politics in Bermuda, as exemplified by Dr. E. F. Gordon). The late PLP leader, Dame Lois Browne-Evans, and her Trinidadian-born husband, John Evans (who co-founded the West Indian Association of Bermuda in 1976), were prominent members of this group. They have emphasised Bermuda's cultural connections with the West Indies. Many Bermudians, both black and white, who lack family connections to the West Indies have objected to this emphasis.


Once known as "the Gibraltar of the West" and "Fortress Bermuda", Bermuda today is defended by forces of the British government. For the first two centuries of settlement, the most potent armed force operating from Bermuda was its merchant shipping fleet, which turned to privateering at every opportunity. The Bermuda government maintained a local militia. After the American Revolutionary War, Bermuda was established as the Western Atlantic headquarters of the Royal Navy. Once the Royal Navy established a base and dockyard defended by regular soldiers, however, the militias were disbanded following the War of 1812. At the end of the 19th century, the colony raised volunteer units to form a reserve for the military garrison.


In May 1940, the US requested base rights in Bermuda from the United Kingdom, but British Prime Minister Winston Churchill was initially unwilling to accede to the American request without getting something in return. In September 1940, as part of the Destroyers for Bases Agreement, the UK granted the US base rights in Bermuda. Bermuda and Newfoundland were not originally included in the agreement, but both were added to it, with no war material received by the UK in exchange. One of the terms of the agreement was that the airfield the US Army built would be used jointly by the US and the UK (which it was for the duration of the war, with RAF Transport Command relocating there from Darrell's Island in 1943).


Construction began in 1941 of two airbases consisting of 5.8 km2 (2.2 sq mi) of land, largely reclaimed from the sea. For many years, Bermuda's bases were used by US Air Force transport and refuelling aircraft and by US Navy aircraft patrolling the Atlantic for enemy submarines, first German and, later, Soviet. The principal installation, Kindley Air Force Base on the eastern coast, was transferred to the US Navy in 1970 and redesignated Naval Air Station Bermuda. As a naval air station, the base continued to host both transient and deployed USN and USAF aircraft, as well as transitioning or deployed Royal Air Force and Canadian Forces aircraft.


The original NAS Bermuda on the west side of the island, a seaplane base until the mid-1960s, was designated as the Naval Air Station Bermuda Annex. It provided optional anchorage and/or dockage facilities for transiting US Navy, US Coast Guard and NATO vessels, depending on size. An additional US Navy compound known as Naval Facility Bermuda (NAVFAC Bermuda), a SOSUS station, was located to the west of the Annex near a Canadian Forces communications facility. Although leased for 99 years, US forces withdrew in 1995, as part of the wave of base closures following the end of the Cold War.


Bermudians served in the British armed forces during both World War I and World War II. After the latter, Major-General Glyn Charles Anglim Gilbert, Bermuda's highest-ranking soldier, was instrumental in developing the Bermuda Regiment. A number of other Bermudians and their descendants had preceded him into senior ranks, including Bahamian-born Admiral Lord Gambier, and Bermudian-born Royal Marines Brigadier Harvey. When promoted to Brigadier at age 39, following his wounding at the Anzio landings, Harvey became the youngest-ever Royal Marine Brigadier. The Cenotaph in front of the Cabinet Building (in Hamilton) was erected in tribute to Bermuda's Great War dead (the tribute was later extended to Bermuda's Second World War dead) and is the site of the annual Remembrance Day commemoration.