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The Dissemination of Chinese Daoist Culture in Arab Countries 
  

Yefei JIANG1, Shenggeng BAO2 

1Faculty of English Language and Culture, Institute of Hermeneutics, Guangdong University of Foreign Studies, China, E-

mail: 981194699@qq.com 
2Corresponding Author, School of Journalism and Communication, Guangdong University of Foreign Studies, Guangzhou, 

China, E-mail: baoshenggeng@163.com 

Abstract 

This paper provides an overview of the spread of Chinese Daoist culture in Arab countries. It begins by tracing the historical 

background and evolution of Daoist cultural exchanges between China and the Arab world, emphasizing key moments and 

important scholarly writings that facilitated this intercultural dialogue. The study delves into the contributions of eminent 

scholars and cultural figures who have made great contributions to promoting Daoist philosophy and practice in Arab countries. 

In addition, the paper explores the attitudes and acceptance of Daoist culture in Arab countries, analyzing how these views 

have been shaped by historical interactions and contemporary influences. Through an exploration of oriental perspectives, the 

study reveals the nuances of how Daoist principles are understood and appreciated in the Arab context. Besides, the paper 

utilizes questionnaire responses from a survey of Arab respondents to gauge their acceptance of Chinese culture. These 

insights are used to identify existing challenges and opportunities in the cultural exchange process. Based on this feedback, 

this paper proposes strategies to enhance the development and acceptance of Daoist culture in Arab countries. These 

suggestions aim to promote deeper intercultural understanding and cooperation, thereby enriching the cultural tapestry of the 

two civilizations. 

Key Words: Chinese Daoist Culture, Arab countries, cultural dissemination, oriental perspective 

1.  Introduction 

In the era of globalization, competition among countries includes not only economic, political and military strength, but also 

cultural strength. As the spiritual pillar of national survival and development, culture serves a crucial role in promoting 

political, economic and scientific progress, and is an important criterion for measuring a country’s soft power. The 

dissemination of Chinese culture to the outside world plays an indispensable role in shaping China’s national image, 

enhancing cultural soft power and promoting economic development. President Xi Jinping attaches great importance to the 

international dissemination of Chinese culture. He emphasized the need to “improve international communication capabilities, 

tell Chinese stories well, effectively disseminate Chinese voices, present to the world a true, multi-dimensional and panoramic 

China, and enhance national cultural soft power and Chinese cultural influence” (2018). 

The proposal and implementation of the “the Belt and Road initiative” have further strengthened Sino-Arab cultural exchanges, 

which can be traced back to the period of Emperor Wu of the Han Dynasty (141 B.C. to 87 B.C.), more than 2000 years ago. 

In ancient times, the Silk Road and Spice Route bridged the friendship between China and the Arab world, promoting direct 

and indirect economic and trade exchanges. Muhammad, the founder of Islam, once told his followers, “Seek knowledge even 

in China (Utlub il ‘ilma wa law fis-Sin)” (L. Ma, 2011). This ancient Arab maxim, which is still widely circulated in the 

Middle East, reflects the Arab people’s admiration for Chinese civilization and wisdom and promotes Sino-Arab cultural 

exchanges. The Arab geographer and historian Al-Masudi pointed out in his The Meadows of Gold and Mines of Gems that 

as early as the 5th century A.D., Chinese ships “sailed to the city of Hira on the banks of the Euphrates River to trade with  

the Arabs” (Masudi, 1927). A steady stream of camel caravans and sea vessels helped exchange goods such as ceramics, silk, 

cotton, and spices, resulting in a thriving trade characterized by tributary, maritime, and reciprocal exchanges (Wang & Gu, 

2013). 

Despite the rich documentation of China in ancient Arab texts, these accounts rarely delve into the spiritual world of the 

Chinese. The influence of Chinese culture on ancient Arab regions was mostly limited to tangible items such as porcelain, 

silk and tea. It was not until the beginning of the 20th century that Arabs began to gradually understand ancient Chinese 

thought represented by Confucius and Laozi. Among them, Confucianism has received the most scholarly attention in Arab 

countries. However, Daoist thought and culture, an equally significant aspect of Chinese civilization, have not been widely 

disseminated in the Arab world. To strengthen the spread of Chinese philosophy and culture, cultural exchanges must be 

enriched so that the prosperous cultural landscape of ancient China can take root and blossom in the Arab region. 

2. Overview of the Dissemination of Daoist Thought in Arab Countries 

2.1 Important philosophical concepts of Daoism 

Daoist culture is a treasure of Chinese culture, containing not only historical flavor but also philosophical achievements, which 

contemplates transcendental principles in the realm of nature and human beings. It is profound and rich in content, covering 



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various fields such as nature, society, Chinese medicine and behavioral sciences. Some of its important philosophical concepts, 

such as “following the natural way”, “supreme goodness is like water”, and “tranquility and non-action” have had a significant 

impact on Chinese thought. 

Following the natural way: This philosophical concept has profoundly influenced how Chinese people live in harmony with 

nature and how they get along with society. Its essence is harmonious coexistence, and benign interaction between man and 

nature, and common development of the individual and society. When people undertake tasks, they should follow the laws of 

nature and the rules of society, rather than imposing them in a way that destroys the inherent nature of the phenomenon. 

Supreme goodness is like water: Laozi’s Dao De Jing (Chapter 8) says, “Supreme goodness is like water. Water benefits all 

things but does not compete with them, and deals with the evils of all people, so it is several times better than the Way” ((He, 

2020). Water nourishes and embraces all things, and its vast tolerance and serenity have become the life motto and ultimate 

pursuit of Chinese people. 

Tranquility and non-action: “Wu Wei (Non-action)” is a significant concept in Daoist culture. Contrary to the literal 

interpretation of doing nothing, “Wu Wei” embodies the profound wisdom of selective action and inaction, aimed at achieving 

harmony. This principle is not only relevant to governance, where it suggests that the best way to manage society is through 

minimal interference, allowing for the natural autonomy of people and the maintenance of social harmony, but also extends 

to daily life. In the context of personal conduct, the idea of tranquility and inaction has become an important guiding principle 

for many. It advocates for a lifestyle that aligns with the natural order, moderating desires, and living in harmony with nature. 

This pastoral ideal reflects the Daoist aspiration to live a life of simplicity and peace, conforming to the rhythms of the natural 

world. 

2.2 The History of the Dissemination of Daoist Thought in Arab Countries 

In 1938, Mohammed Galab, a professor at Cairo University, published the book Oriental Philosophy, which devoted a quarter 

of the book to Chinese philosophy. The book divides Chinese philosophy into three stages: the Age of Beginnings, the Age 

of Maturity, and from Maturity to Modernity. The author focuses on pre-Qin philosophers such as Laozi, Zhuangzi and 

Confucius in the second part of the book. Although Oriental Philosophy does not focus exclusively on Daoist thought, Oriental 

Philosophy is one of the early works discussing Daoist thought and have played an important role in introducing Chinese 

philosophy to the Arabs. 

After the founding of the People’s Republic of China, interest in Chinese thought among Arab scholars increased dramatically. 

The establishment of diplomatic relations between China and Egypt in 1956 marked the beginning of strengthened ties 

between China and the Arab world. During this period, China established diplomatic relations with all 22 Arab countries, 

including Yemen, Morocco and Somalia, deepening their friendship. 

In the early 1950s, the prominent Lebanese scholar Munir Baalbaki compiled a series of books titled Self-Education, which 

included Arabic translations of Lin Yutang’s works The Importance of Living, and which were published in Arabic in 1953 

by the Popular Science Publishing House in Beirut under the title Philosophy from China. Although Lin Yutang’s English-

language work is not a scholarly work specializing in Chinese Daoist philosophy, it talks about Zhuangzi, who “discovers the 

self” and Laozi, who advocates “playing with the world, being foolish and pure, and being subtle and hidden” (Lin, 1937) and 

so this fascinating work has helped Arabs understand the philosophy of Chinese intellectuals.  

In 1966, The Way and Virtue, the first Arabic translation of Dao De Jing by Abdul Ghaffar al-Makawi, was published by the 

Egyptian Arab Archives Publishing House, which opened the curtain on the translation and study of the Dao De Jing in the 

Arab world. This translation is from the German language and is based on a German translation by Günther Debon. 

In 1995, the Beirut Literary Library Publishing House released Tao Te Ching, a translation of the English text by Chinese 

scholar Feng Gia-fu, which was widely and enthusiastically received by Arab scholars and readers. In the book, translator 

Hadi Alawi wrote a 50-page preface introducing Laozi’s thought, detailing his ontology, humanism, and political views. 

Translator Hadi Alavi has written a preface introducing Laozi’s thought, detailing the ontology, philosophy of life, and 

political views of Laozi’s thought. At the same time, the book compares and analyzes Laozi’s thought with Sufi thought in 

Islamic philosophy. 

In the 21st century, Sino-Arab exchanges have become “standardized, institutionalized and deepened” (T. Ma, 1983). The 

successful convening of the Sino-Arab Cooperation Forum, the Sino-Arab Economic and Trade Forum, the Sino-Arab 

Cultural Ministers Forum, the Sino-Arab Cities Cultural Tourism Forum, the Sino-Arab Young Sinologists Forum, and the 

Sino-Arab Dialogue of Civilizations Symposium have greatly facilitated the multilateral cooperation between the two sides 

in a variety of fields, including politics, economics, and culture. (Wu, Senna, & Liu, 2022). 

In 2005, the Egyptian National Translation Center released the Arabic translation of Book of Tao by sinologist Mohsen El-

Farjani. This translation marked the first instance of a direct translation from Chinese to Arabic and was serialized in the 



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Egyptian Literary News. During this period, the concept of Daoist culture, an ancient Chinese philosophical category, 

appeared widely in books, journals, and academic forums in various Arab countries, leading to a growing awareness and 

acceptance of Daoist thought among the Arab population. 

3. Recognition and Acceptance of Daoist Thought in Arab Countries 

A common feature found in contemporary cultural studies by Chen Kaiju is the “deconstruction of social power relations 

through cultural phenomena” (2009). Said, after studying a large number of works on the Western colonial powers, exposed 

the othering and demonization of colonized peoples (such as Arab peoples) by the Western colonial powers (Said, 1994). 

Said’s theories of Orientalism and cultural imperialism not only reveal the effects of Western cultural hegemony, but also 

emphasize the importance of finding and accepting different cultural perspectives. It is in this context that the acceptance of 

Chinese Daoist culture in the Arab region has become a significant initiative to resist Western cultural hegemony and seek 

independent cultural identity. 

In the study of the spread of ancient Chinese thought in Arabia, Xue Qingguo mentions that from the first half of the twentieth 

century to the present, “Arab scholars have generally held an impartial attitude toward Chinese culture and thought, and have 

been able to understand and appreciate Chinese thought from an oriental perspective and identity that is different from that of 

Westerners, as well as to realize the important spiritual values contained therein” (Xue & Ding, 2023). Many scholars have 

also noted the uniqueness of Chinese philosophy and believe that the achievements of modern China should be attributed to 

a certain extent to the positive elements in traditional Chinese culture and thought. For example, in the book Chinese 

Philosophy, the Egyptian diplomat Shibli refutes the “Western cultural centrism” prevalent in Western academia, he mentions 

that China in ancient times (i.e., the Tang Dynasty of 618-906 A.D.) was experiencing the enlightenment of its civilization, 

and that its cultural prosperity was at its peak. Sibyl points out “Western scholars have favored the Greco-Roman civilizational 

heritage as the compendium of human civilization, while ignoring the splendid civilizational heritage left by our ancestors in 

the Middle and Far East for generations” (1967). 

The Iraqi thinker Alawi, who once worked in China, greatly admires Chinese culture. He believes that Chinese civilization 

and Islamic civilization have a natural connection, both embodying the essence of “humanism”, unlike Western spiritual 

nihilism and materialism. In his book Treasures of China, he argues that Chinese philosophy, unlike Western philosophy’s 

pursuit of rigorous logic, excels in dialectics. He particularly values Daoist thought, asserting that Daoism transcends the 

formal connections between things described by Aristotelian logic. It recognizes that things intertwine and interact while also 

opposing each other. In Daoist thought, the existence of anything is inseparable from other things, each existing with its own 

contradictions, forming the foundation of their uniqueness and the mystery of their existence (1994). He compares Daoist 

logic with Aristotle’s principle of non-contradiction. He points out that Daoism does not accept Aristotle’s principle. Whereas 

in Aristotle’s philosophy, white is the opposite of black, in Daoism, they are seen as the same. The law of transformation 

between opposites is the basic principle of Daoist logic: life arises from death, and death from life, representing the principles 

of Yin and Yang. According to Aristotle’s principle of non-contradiction, the existence of one thing does not eliminate the 

existence of another but rather calls forth another’s existence. Similarly, Daoist doctrine does not exclude anything. In Daoism, 

mountains are not static or moving, and movement and stillness are relative states. There is no absolute movement or absolute 

stillness. Heraclitus once said that it takes a powerful insight to understand the dialectic, and that its light can be found passing 

into eternity. Daoism suggests that the perception of truth transcends the usual human way of dealing with things, and humans 

have been confused in change for too long, making it difficult to grasp the truth behind it. This reflects the difficulty of 

studying the relationship between opposition and intersection. Both Daoism and Heraclitus realize the difficulty of mastering 

dialectics. 

Scholars have also compared Chinese Daoist thought with Arab Islamic thought, laying an important theoretical foundation 

for deeper dialogue between Chinese and Arab civilizations in the future. Egyptian sinologist Muhsin translated numerous 

classics of Chinese culture and incorporated his research insights into the preface and introduction of his translations. For 

instance, in the preface to his translation of Laozi’s Dao De Jing, he compared the different views on life and death between 

Chinese Daoist philosophy and Egypt, offering a very innovative interpretation of the reasons: “Like all Chinese philosophy, 

Daoist philosophy does not focus on death, and the word ‘death’ has always been the taboo word for all Chinese philosophers” 

(Muhsin, 2005). Scholars speculate that the difference in views on life and death between China and Egypt may be the reason 

why the two ancient civilizations of China and Egypt had no intersection. While the Egyptian civilization’s contemplation of 

death lingered until it was buried in the mud, the Chinese civilization’s obsession with life stood alone in the noisy caves of 

life. Perhaps it is China’s vast population that provides the blazing fuel for the living of the land, while the growth of the 

population of the Nile Valley becomes a psychological burden that the immortal souls beneath the soil cannot bear. The most 

obvious difference between the two civilizations is reflected in the Daoist invention of the elixir of immortality and the 

Egyptian invention of the “mask of life”, the mummy. 

4. Strategies to promote the dissemination of Daoist thought in Arab countries 



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In 2024, Guangdong University of Foreign Studies conducted a survey on the effectiveness and credibility of Chinese cultural 

diffusion in the Arab region. Respondents from various Arab countries expressed their opinions and suggestions on the spread 

of Chinese culture. The survey included 47 participants, providing a substantial amount of feedback for analysis. Among the 

surveyed Arab population, 52.27% expressed an interest in China’s history and culture. However, 65.91% identified language 

differences as the biggest challenge to the current dissemination of Chinese culture abroad. 

The survey also highlighted several suggestions from the respondents. Notably, 61.36% of the participants expressed a desire 

to learn about Chinese culture through films and television programs. Additionally, 81.82% emphasized the need for more 

robust Sino-Arab cultural exchange activities. Furthermore, 47.73% suggested that Chinese culture should be disseminated 

using a combination of multiple languages to reach a broader audience. Half of the respondents (50%) indicated that cultural 

dissemination should consider cross-cultural differences, and many proposed that Chinese culture should integrate modern 

technology to enhance its impact. 

Based on the survey results and feedback, the author of this paper proposes three strategies to enhance the spread of Daoist 

culture in the Arab world.  

4.1 Enhancing Academic Cooperation and Research Support 

Since the 21st century, promoting friendly relations and cooperation among developing countries in the Arab world has 

become a consensus among Arab intellectuals and elites. Influential figures in Arab culture, such as the Syrian poet Adonis 

and the Egyptian writer Hector, have emphasized the importance of Chinese culture and philosophy as part of China’s 

successful experience, which provides valuable insights for contemporary Arab cultural development (Xue & Ding, 2023). 

These figures advocate for the integration of Chinese philosophical principles, highlighting their potential to enrich Arab 

cultural and intellectual landscapes. However, the sphere of influence of Chinese cultural activities in Arab countries is mainly 

confined to Confucius Institutes and universities, with very limited involvement of external communities. 

To address this issue, it is proposed to establish a Sino-Arab Center for Philosophical Studies, focusing on intellectual and 

cultural exchanges beyond economic cooperation. This center would serve as a hub for scholarly dialogue and collaborative 

research, fostering a deeper understanding of Daoist philosophy and its relevance to contemporary issues. Cooperation with 

social organizations, Chinese enterprises, and overseas Chinese communities can be promoted to expand the dissemination of 

Daoist philosophical thought. Utilizing resources such as the “China International Foundation for Chinese Language 

Education” and the Language Exchange and Cooperation Center, it can provide powerful, diverse, and high-quality services 

for the dissemination of Daoist culture. Additionally, with the support of local governments and Chinese enterprises, joint 

research projects between Arab scholars and Chinese scholars can be carried out to promote the study of Chinese philosophy 

and expand the audience of Daoist thought. These initiatives will create a robust platform for cultural exchange, enhancing 

mutual understanding and appreciation between Chinese and Arab societies. 

4.2 Introducing Daoist thought courses into the education system of Confucius Institutes in Arab countries 

In recent years, a number of Arab countries have gradually incorporated Chinese language into their education systems, and 

interest in Chinese culture is growing. Confucius Institutes are indispensable platforms for Chinese teaching and cultural 

exchange, but they are encountered with challenges in adapting their curricula to local conditions. Chen Ran’s Study of 

Confucius Institutes in Arab Countries reveals the challenges faced by the current education system of Confucius Institutes, 

in which it is mentioned that the Confucius Institutes in Arab countries mainly use general textbooks, mostly Chinese 

annotated versions in English for the country, while the number of local textbooks suitable for Arab students is very small 

and not yet popularized. The contents of the teaching materials are only “catering to the market demand, and specialized 

teaching materials such as Business Chinese and Tourism Chinese have been compiled” (Chen R., 2022). 

Overall, the growing demand for Chinese language learning in the Arab region is not yet compatible with the curriculum of 

the current Confucius Institute education system. In order to further promote Daoist thought and culture and meet the different 

learning needs of Arab students, it is recommended that Chinese philosophical masterpieces such as the Dao De Jing and 

Zhuangzi be incorporated into the Chinese language curriculum of Confucius Institutes. 

Given the cultural similarities between Arab countries and China, cooperation between Confucius Institutes and local 

universities could enhance the localization of teaching materials, which could be developed according to the language learning 

needs and cultural background of Arab students. In addition, emphasis should be placed on training local teachers who are 

proficient in Chinese language and understand Chinese philosophy, thus enriching the cultural exchange and educational 

experience of Daoist thought in the Arab world. 

4.3 Introducing Technology and Innovation 

In the era of advanced technology and popularization of the Internet, innovative methods can effectively promote the 

dissemination of Daoist culture in Arab countries. Utilizing modern technologies such as online platforms, MOOC (Massive 



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Open Online Course) and micro-courses can overcome geographical barriers and provide students with a flexible, high-quality 

learning experience. Establishing official social media accounts on platforms such as Facebook, X, Instagram, YouTube and 

local platforms such as TikTok can promote Daoist cultural content and activities and attract a wider audience. 

Live streaming of cultural events and philosophical discussions at the Sino-Arab Center for Philosophical Studies could 

increase visibility and accessibility, and utilize the connectivity of the Internet to increase awareness and understanding of 

authentic, and contemporary Chinese Daoist culture among Arab audiences. Besides, the dissemination of Daoist culture 

should not set the threshold at high knowledge level of undergraduate and graduate students, but should be younger and more 

popular. Classic writings and stories, such as “Zhuang Zhou Dreaming Butterfly” and “The Great Thief’s Great Principle”, 

can be filmed and animated, and dubbed in Arabic for local promotion, so as to inject the vitality of a new era into China’s 

ancient culture, and to promote the younger generation of groups in Arab countries to also have an understanding of, and 

interest in, China’s Daoist ideology and culture. 

The development of the new era is closely intertwined with the adoption of cutting-edge technology. Beyond established 

platforms like internet-based social networks and traditional media such as film and television, the advancement of Daoist 

thought necessitates leveraging the most advanced technologies to enhance its dissemination. Specifically, establishing a 

digital museum dedicated to Chinese Daoist philosophy could integrate VR/AR technology and artificial intelligence (AI). 

This initiative would allow individuals in the Arab region to immerse themselves in Daoist culture, fostering interactive 

experiences that enhance both the enjoyment and contemporary relevance of philosophical teachings. 

5. Conclusion 

In conclusion, the spread of Daoist thought in Arab countries offers a valuable opportunity to enhance Sino-Arab cultural 

exchanges and mutual understanding. This is also significant for the development of Sino-Arab relations. Although the 

cultural interactions between China and Arab countries have a long history, the potential for enriching Sino-Arab cultural 

exchanges remains significant today through the increased dissemination of Daoist thought in the Arab region and deeper 

research and of Daoist philosophy. These developments are contributing to the dismantling of the traditional cultural 

hegemony of the West, thereby establishing unique cultural discourses for China and the Arab countries. 

This paper provides a brief overview of the spread of Daoist thought and culture in the Arab region, particularly after the 

founding of New China and the establishment of diplomatic relations between China and Arab countries. As Sino-Arab 

exchanges have become more frequent, the traditional economic exchanges of artifacts have expanded to include cultural and 

philosophical exchanges. The Arab region has shown increasing receptiveness to Daoist thought and culture, including 

specialized studies of Laozi, Zhuangzi, and their classic works, as well as comparisons between Islamic and Daoist concepts.  

To effectively promote Daoist thought, it is necessary to implement strategies that address current challenges and capitalize 

on modern opportunities: 1. Strengthening Academic Cooperation and Research Support: Establishing institutions and 

programs dedicated to the study and dissemination of Daoist philosophy can facilitate cooperation between Chinese and Arab 

scholars, laying a solid foundation for deepening intellectual and cultural exchanges. 2. Incorporating Daoist Thought into 

Educational Systems: Developing localized teaching materials and training local educators in Confucius Institutes in Arab 

countries can create a more engaging and relevant curriculum for Arab students. This approach not only promotes Daoist 

philosophy but also enhances the overall cultural exchange experience. 3. Leveraging Technology and Innovation: Utilizing 

online platforms, social media, and modern educational tools can overcome geographical barriers and provide flexible, high-

quality learning experiences. Creating engaging multimedia content, such as animations and interactive digital museums, can 

further enhance the contemporary appeal and relevance of Daoist philosophy. 

Overall, the successful dissemination of Daoist thought in Arab countries requires a multifaceted approach. By adopting these 

strategies, we can foster a deeper understanding and appreciation of Daoist philosophy and Chinese thought in Arab countries, 

while also providing new cultural stimuli and interpretive paths for Chinese Daoist thought. This, in turn, will strengthen 

Sino-Arab relations and promote shared values of harmony, tolerance, and mutual respect. 

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Appendix  

Complete Version of Questionnaire (Arabic Version): 

 حول مدى فعالية انتشار الثقافة الصينية ومصداقيتها يف اخلارج    
 )نسخة للجمهور يف اخلارج(   

 
 السيدات والسادة األعزاء   

 مرحًبا بكم! وشكرًا جزيالً لكم على ختصيص وقتكم الثمني للمشاركة يف استبياننا هذا. 
يد الدويل. والغرض من هذا االستطالع هو فهم الوضع الراهن حنن فريق حبثي من جامعة قوانغدونغ للتجارة والدراسات األجنبية نقوم حالًيا بتنفيذ مشروع حبثي حول انتشار الثقافة الصينية على الصع

 توفري مرجعية وتوصيات ملواصلة تعزيز التأثري الدويل للثقافة الصينية.    النتشار الثقافة الصينية يف اخلارج وانطباعات اجلمهور عنها وآاثر انتشارها هبدف 
 

ملبادئ التوجيهية األخالقية الصارمة، ومجيع املعلومات اليت  ندعوكم بكل سرور للمشاركة يف هذا االستطالع وآراؤكم ومقرتحاتكم ستكون قيمة يف حبثنا. حنن ملتزمون ابالمتثال للقواعد األكادميية واحنن  
ولذا يرجى تنزيل احملتوى أدانه والقيام ابإلجابة على النقاط فيه، ومشاركتكم ستسهم إسهاًما مهًما يف التبادل الثقايف  تقدموهنا ستستخدم ألغراض البحث األكادميي واالستبيان يتمتع ابلسرية املطلقة،  

 الصيين واألجنيب، وحنن نقدر هذا بصدق ونعرب عن خالص امتناننا لذلك.   
 

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 اجلزء األول: املعلومات األساسية   
 ( على اإلجابة املقابلة، وإذا كان هناك مساحة فارغة مللئها فريجى ملؤها ابلكلمات أو األرقام. √إذا كان هناك خيارات بعد كل بند يرجى وضع عالمة )

 
 ما جنسيتك؟ _________  -1

 
 ما عمرك؟    -2

 عاًما    25إىل  18أ. من 
 عاًما    35إىل  26ب. من 
 عاًما    45إىل  36ج. من 



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 عاًما    60إىل  46د. من 
 عاًما    60هـ. أكثر من 

  
 ما أعلى مستوى تعليمي لديك؟    -3

 أ. الثانوية العامة فما دون   
 ب. املرحلة اجلامعية   
 ج. اإلجازة اجلامعية   

 د. املاجستري   
 هـ. الدكتوراه فما فوق   

 
 ما مهنتك؟    -4

 أ. احلكومة/اخلدمات العامة   
 ب. التعليم/البحث العلمي   
 ج. املالية/األعمال التجارية   

 د. الثقافة/وسائل اإلعالم   
 هـ. الطب/الصحة   

 و. الطالب   
 ز. أخرى )يرجى التحديد: ________(  

 
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 اجلزء الثاين: احملتوايت الرئيسة   
 ( على اإلجابة املقابلة وفًقا لوضعك الفعلي، وليس هناك سؤال صحيح أو خاطئ، يرجى ملؤه بصدق. √يرجى وضع عالمة )

 
 كيف كان تواصلك مع الثقافة الصينية ألول مرة؟     -1

 أ. وسائل اإلعالم   
 ب. الدورات الثقافية   

 ج. األنشطة السياحية   
 د. الكتب والصحف والدورايت   

 هـ. أخرى )يرجى التحديد: ______( 
 
 ما انطباعك العام عن الثقافة الصينية؟    -2

 أ. مهتم جًدا   
 ب. مهتم إىل حد ما   

 ج. متوسط   
 د. غري مهتم جًدا   

 هـ. غري مهتم على اإلطالق )يرجى التحديد: ____________(
 
 برأيك ما أكرب عائق أمام فهم الثقافة الصينية؟    -3

 أ. حاجز اللغة   
 ب. االختالفات الثقافية   

 ج. عدم وجود قنوات اتصال   



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 د. احملتوى الصعب   
 هـ. مسائل أخرى )يرجى التحديد: ______( 

 
 برأيك ما مدى وعي اجلمهور العام ابلثقافة الصينية يف بلدك؟    -4

 أ. واسع املعرفة   
 ب. ذو معرفة نسبية   

 ج. متوسط   
 د. ليس واسع املعرفة   

 هـ. ليس واسع املعرفة على اإلطالق )يرجى التحديد: ____________( 
 
 ما الفرتة التارخيية للثقافة الصينية اليت هتتم هبا أكثر؟    -5

 أ. من العصور القدمية إىل أسريت تشني وهان   
 ب. وي، وجني، والسالالت اجلنوبية والشمالية، وسوي واتنغ   

 ج. أسرات سونغ ويوان ومينغ وتشينغ   
 د. العصور احلديثة   

 هـ. مل يتم فهم أي منها 
 
 ما رأيك مبكانة الثقافة الصينية يف الثقافة العاملية؟    -6

 أ. مهم جًدا   
 ب. مهم إىل حد ما   

 ج. متوسط   
 د. غري مهم جًدا   

 هـ. غري مهم على اإلطالق 
 
 ما هو برأيك الداللة األساسية للروح الوطنية الصينية؟ )أسئلة االختيار من متعدد(    -7

 أ. الوطنية   
 ب. اجلماعية   

 ج. العمل اجلاد الشاق   
 د. االجتهاد واالقتصاد   

 ______(هـ. آخرون )يرجى التحديد: 
  

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 ب. تفضيالت احملتوى 
 
 من بني مجيع جوانب الثقافة الصينية، ما اجلانب الذي يثري اهتمامك أكثر؟    -8

 أ. األدب والفن   
 ب. التاريخ والثقافة   

 ج. األفكار الفلسفية   
 د. العادات الشعبية   

 هـ. أخرى )يرجى التحديد: ____________( 
 



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 ما الشكل الذي تفضله للتعرف على الثقافة الصينية؟ )أسئلة االختيار من متعدد(    -9
 أ. قراءة النصوص   

 ب. األعمال السينمائية والتلفزيونية   
 ج. اخلربة يف املوقع   

 د. شرح اخلرباء   
 هـ. أخرى )يرجى التحديد: ____________( 

 
 من بني احملتوايت الثقافية التقليدية، ما هو برأيك أفضل ما ميثل خصائص الثقافة الصينية؟   -10

 أ. الشعر واألغاين   
 ب. األوبرا والفنون الشعبية   

 ج. اخلط والرسم   
 د. املوسيقى الكالسيكية   

 هـ. أخرى )يرجى التحديد: ____________( 
 
 من بني احملتوايت الثقافية املعاصرة، ما الذي جتده أكثر جاذبية؟    -11

 أ. األفالم واملسلسالت التلفزيونية   
 ب. املوسيقى الشعبية   

 ج. األدب احلديث   
 د. تصميم األزايء   

 هـ. أخرى )يرجى التحديد: ____________( 
 
 ما هو املهرجان الصيين التقليدي املفضل لديك؟    -12

 أ. مهرجان الربيع   
 ب. مهرجان الفوانيس   

 ج. مهرجان قوارب التنني   
 د. مهرجان منتصف اخلريف   

 هـ. أخرى )يرجى التحديد: ______( 
 
 ما املهارة الصينية التقليدية اليت ترغب يف جتربتها أكثر؟    -13

 أ. أوبرا بكني   
 ب. اتي تشي   

 ج. اخلط   
 د. فن الشاي   

 هـ. أخرى )يرجى التحديد: _____( 
 
 ما مكانك املفضل يف الصني؟    -14

 أ. بكني   
 ب. شنغهاي   

 ج. شيان   
 د. قوانغتشو   

 هـ. شينجيانغ   
 و. أخرى )يرجى التحديد: ______( 



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ISSN (print):    2770-6354  

 

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 ما اللغة اليت تريد أن تنشر فيها الثقافة الصينية إىل العامل اخلارجي؟    -15

 أ. الصينية   
 ب. اإلجنليزية   

 ج. اللغة احمللية   
 د. مزيج من لغات متعددة   

 هـ. أخرى )يرجى التحديد: ____________( 
  

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 ج. تقييمات االتصاالت 
 
 برأيك، ما التأثري العام لالنتشار احلايل للثقافة الصينية إىل العامل اخلارجي؟    -16

 أ. جيد جداً   
 ب. جيد   

 ج. متوسط   
 د. ضعيف   

 هـ. ضعيف جداً 
 
 إىل أي مدى تتفاعل مع الثقافة الصينية؟    -17

 أ. قادر متاًما   
 ب. أكثر قدرة   

 ج. قدرة متوسطة   
 د. قادر قليالً   

 هـ. غري قادر على اإلطالق 
 
 برأيك، ما أكرب مشكلة يف االنتشار احلايل للثقافة الصينية إىل العامل اخلارجي؟    -18

 أ. االختالفات اللغوية   
 ب. االختالفات الثقافية   

 ج. جتانس احملتوى   
 د. طريقة واحدة للتواصل   

 هـ. أخرى )يرجى التحديد: _____( 
 
 هل تعتقد أن الثقافة الصينية حتظى ابالحرتام الكامل خالل انتشارها يف اخلارج؟    -19

 أ. االحرتام التام   
 ب. االحرتام إىل حد ما   

 ج. االحرتام املتوسط   
 د. االحرتام املتواضع   
 هـ. عدم االحرتام التام

 
 ما التأثري الدويل للثقافة الصينية مقارنة ابلثقافات األخرى؟    -20

 أ. قوية جداً   



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ISSN (print):    2770-6354  

 

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 ب. قوية نسبياً   
 ج. متوسطة   

 د. ضعيفة نسبياً   
 هـ. ضعيفة جداً 

  
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 د. نشر التوصيات واالقرتاحات 

 
 ما اجلوانب اليت تعتقد أنه جيب االهتمام هبا عندما تصبح الثقافة الصينية عاملية؟ )أسئلة متعددة اخليارات(    -21

 أ. حتسني االهتمام ابحملتوى الثقايف   
 ب. إثراء تنوع أشكال املنتجات   

 ج. تعزيز التفاعل مع اجلمهور   
 د. االنتباه إىل االختالفات يف اخللفيات بني الثقافات   

 هـ. أخرى )يرجى التحديد: ______________( 
 
 ما القنوات اليت تعتقد أهنا أكثر مالءمة لنشر الثقافة الصينية والرتويج هلا؟ )أسئلة االختيار من متعدد(    -22

 أ. وسائل اإلعالم الرئيسة   
 ب. املؤسسات الثقافية والتعليمية   

 ج. املشاريع السياحية   
 د. الصناعات الثقافية واإلبداعية   

 هـ. أخرى )يرجى التحديد: ________( 
 
 ما الفئات اليت جيب الرتكيز عليها عند نشر الثقافة الصينية التقليدية إىل العامل اخلارجي؟ )أسئلة االختيار من متعدد(    -23

 أ. طالب املدارس االبتدائية والثانوية   
 ب. طالب اجلامعات  

 ج. املمارسون الثقافيون   
 د. السياح   

 ____________( هـ. آخرون )يرجى التحديد: 
 
 ما الطرق اليت تعتقد أنه ميكن للناس حتسني فهمهم للثقافة الصينية يف خمتلف البلدان؟ )أسئلة االختيار من متعدد(    -24

 أ. أنشطة التبادل الثقايف

  


