Manchuria in Modern East Asia, 1600s–1949

2017 ◽  
Author(s):  
Dan Shao
Keyword(s):  
Qing Dynasty ◽  
Ming Dynasty ◽  
Republic Of China ◽  
The Qing Dynasty ◽  
The Social ◽  
History Of ◽  
The Republic ◽  
Social Orders ◽  
The Relationship ◽  
Japan And China

Manchuria is an English geographical term that, in the past three centuries or so, has referred to the region that approximately overlaps the region of Northeast China (Liaoning, Jilin, and Heilongjiang provinces) in the People’s Republic of China. A scholar’s choice of using or rejecting this term might be associated with their understandings of the historical changes in the territoriality of this region. From the 17th century to the mid-20th century, different powers contested over this region, including different tribes of the Jurchens, before the Manchus founded the Qing Dynasty; Ming Dynasty and Qing Dynasty; the Russians and Japanese; the Republic of China Government and Warlord regime; Japan and China; as well as the Communist Party of China and the Nationalist Party of China. All these contestations redefined the relationship between this region and China Proper, reshaping the social orders, communal identities, and statehood of the local peoples. Located at the nexus of the modern history of multiple ethnic groups and states, studies of modern Manchuria often require scholars to take transnational approaches, or at the least to adopt cross-border perspectives.

scholarly journals Interpretations of Mohism’s “Impartial Love” in the Republic of China: A Comparative Approach to Confucianism and Mohism

2021 ◽  
Vol 7 (1-2) ◽  
pp. 23-51
Author(s):  
Sixin Ding (丁四新) ◽  
Xiaoxin Wu (吳曉欣)
Keyword(s):  
Qing Dynasty ◽  
Filial Piety ◽  
Practical Significance ◽  
Comparative Approach ◽  
Republic Of China ◽  
The Qing Dynasty ◽  
High Regard ◽  
The Republic Of China ◽  
The Republic ◽  
The Relationship

Abstract Since the reign of Qianlong and Jiaqing in the Qing dynasty, there have been signs of a resurgence of interest in Mohism. Intellectuals became particularly invested in Mozi’s teachings during the period of the Republic of China. “Impartial love,” the notion of equity advocated by Mozi, received the most attention. At the time, most discussions primarily attempted to respond to Mencius’s criticism of Mozi’s doctrine. Some scholars stressed Mohism’s high regard for filial piety and demonstrated persuasively that the concept of impartial love did not closely correspond to Mencius’s labelling of it as “disregarding one’s father.” Other scholars drew a distinction between Mozi and his disciples and identified only the latter as deserving of Mencius’s criticism. Some thinkers affirmed impartial love’s practical significance and saw it as a significant tool for condemning the autocracy and saving the country from imminent downfall. Others vehemently denounced the principle’s impracticability. A close look at these different trends can provide us with a better understanding of the different attitudes of intellectuals in the period of the Republic of China regarding Confucianism and the relationship between Confucianism and Mohism.

Running Away from the Palace: Chinese Eunuchs during the Qing Dynasty

2016 ◽  
Vol 27 (1) ◽  
pp. 143-164
Author(s):  
MELISSA S. DALE
Keyword(s):  
Social History ◽  
Old Age ◽  
Qing Dynasty ◽  
Historical Record ◽  
Labour Relations ◽  
The Qing Dynasty ◽  
Running Away ◽  
The Social ◽  
History Of ◽  
The Continuum

AbstractBy exploring cases of runaway eunuchs, this paper aims to contribute to understandings of unfree status during the Qing dynasty (1644-1911) and more broadly to the reconstruction of the social history of eunuchs. The abundance of cases in the historical record of palace eunuchs running away, often repeatedly, reflects poorly on the imperial court's treatment of its eunuchs and effectiveness at times in controlling its eunuch population. Confessions from captured eunuchs reveal that for many life serving as a palace eunuch proved too restrictive and too oppressive to endure. The repeated flight of eunuchs suggests that for some, the possibility of punishment was preferable to continued service and waiting for an authorised exit from the system due to old age or sickness. As the majority of palace eunuchs were illiterate, cases of runaway eunuchs give voice to eunuchs and reveal: (1) the tensions that characterised labour relations between the imperial household and its eunuch workforce and (2) that eunuch status does not fit neatly into the binary of free or unfree status, but rather is something more complicated that lies on the continuum in between.

scholarly journals A Study of the Differences about Chinese Qixi Festival Custom——Taking Shanxi’s Old Local Chronicles as an Example

2021 ◽  
Vol 8 (1) ◽  
pp. 1
Author(s):  
Bei Zhang
Keyword(s):  
Qing Dynasty ◽  
Production Model ◽  
Shanxi Province ◽  
Cultural Elements ◽  
Republic Of China ◽  
The Qing Dynasty ◽  
Gender And Age ◽  
Long Time ◽  
The Republic ◽  
The Impact

The Qixi Festival is a traditional festival in China, which inherits the production model of men's farming and women's weaving for thousands of years. It is considered as a symbol of Chinese farming culture and widely propagated in many provinces in China since a long time ago. However, people in different areas celebrate this festival in different ways during different periods. This can be found in the documents that recorded in local chronicles. This research takes Shanxi Province as an example. Through sorting out 72 types of local chronicles that recorded the contents of the Qixi Festival which compiled during the Qing Dynasty and the Republic of China, we found that the differences mainly manifested in four aspects: the gender and age of the participants, the objects of sacrifice, the sacrificial offering, and the behavior of begging dexterousness. Through analyzing, it can be seen that these differences are caused by the impact of the environment and also related to the integration of multiple cultural elements in the festival itself.

Qing Dynasty up to 1840

2014 ◽  
Author(s):  
Leif Littrup
Keyword(s):  
Cultural History ◽  
Qing Dynasty ◽  
Ming Dynasty ◽  
Living Standards ◽  
Organizational Complexity ◽  
Chinese Tradition ◽  
The Qing Dynasty ◽  
Chinese Studies ◽  
The World ◽  
History Of

The territory of the Qing dynasty was in 1840 still at its maximum, roughly 25 percent larger than the present Chinese territory and more than double the size of the previous Ming dynasty. The history of the Qing dynasty is about this expansion and how Han Chinese tradition and institutions interacted with a leadership dominated by ethnic or organizational minorities, the Manchus and other bannermen. It was a time of change in society and government that belies the still heard claim that it was an immobile empire both internally and in a world context. This article focuses mainly on government and political history; it touches on social and cultural history, but these are dealt with more extensively in other articles in the Oxford Bibliographies in Chinese Studies. The population probably doubled in the period, and many people may have experienced rising or at least adequate living standards. There were few technological breakthroughs in production, but rational application and expansion of existing methods to more land in combination with other economic measures secured a rise in production, at least until around 1800, aided by a government apparatus with qualifications and flexibility to solve problems that arose. The ethnic or organizational complexity of government administration may have helped to create a strong administration, but state finances were never strong enough to evade corruption and its threats to society. Foreigners arrived as before, Qing subjects went abroad, and the integration of China in the world and the world economy before the European powers started to intrude on Qing territory, both on the coast and the continental borders, is now accepted by most historians although it is always possible to find rhetoric, rules, and actions that, seen in isolation, may support the impression of an isolating empire.

龔自珍戒詩歷程考論

2021 ◽  
Vol 26 (26) ◽  
pp. 053-068
Author(s):  
張日郡 張日郡
Keyword(s):  
Qing Dynasty ◽  
Turning Point ◽  
Chinese Poetry ◽  
Late Qing Dynasty ◽  
Late Qing ◽  
The Qing Dynasty ◽  
History Of ◽  
The Relationship

<p>龔自珍為清代著名的詩人及思想家，而這樣一位「但開風氣不為師」的詩人，一生有過幾次自覺戒詩的經驗，而「戒詩」的現象在中國詩歌史上相當特殊的，詩人為何要戒詩，而又破戒？龔自珍內心「寫作的焦慮」之根源是什麼？本文試圖從兩個方面切入，其一、爬梳相關文獻，先行探求龔自珍的詩學觀，唯有如此，我們才能從中得知為何是戒「詩」。其二、切入相關詩歌文本，觀看龔自珍自己如何看待自己的「戒詩」與「破戒」的說法。最後，分析兩者之間的關係，以及變化。期能為龔自珍之相關研究做出一點貢獻。</p> <p>&nbsp;</p><p>Gong Zizhen was a famous poet and thinker in the Qing dynasty. The era he lived was a turning point from flourish to the decadence, from tradition to modern. This phenomenon can be read in the works from Gong Zizhen and it’s also the key point for emancipation of the ideas in late Qing dynasty. Gong Zizhen who leaded the fashion but not stood under the spotlight, he had many experiences of quitting writing poetry. Quitting writing poetry is a special phenomenon in the history of the Chinese poetry, why did poet want to quit? The thesis studied these from two aspects. The first is to explore the poetry concept of Gong Zizhen through article review so that it may be understood why he choose to quit writing poetry? Second, it could be discovered how did Gong Zizhen treat his explain about quitting writing poetry and breaking it repeatedly by reviewing related poetries. Last, analyzing the relationship and transformation between the two. Expecting to offer some contributions for the study of Gong Zizhen.</p> <p>&nbsp;</p>

State and Family in China

2021 ◽  
Author(s):  
Yue Du
Keyword(s):  
Filial Piety ◽  
Family Relations ◽  
Chinese Family ◽  
Republic Of China ◽  
The Qing Dynasty ◽  
Imperial China ◽  
The Republic ◽  
The Relationship ◽  
Parent Child Relationships ◽  
Parent Child

In Imperial China, the idea of filial piety not only shaped family relations but was also the official ideology by which Qing China was governed. In State and Family in China, Yue Du examines the relationship between politics and intergenerational family relations in China from the Qing period to 1949, focusing on changes in family law, parent-child relationships, and the changing nature of the Chinese state during this period. This book highlights how the Qing dynasty treated the state-sponsored parent-child hierarchy as the axis around which Chinese family and political power relations were constructed and maintained. It shows how following the fall of the Qing in 1911, reform of filial piety law in the Republic of China became the basis of state-directed family reform, playing a central role in China's transition from empire to nation-state.

The Legalization of Reincarnation of Living Buddha

2019 ◽  
Author(s):  
Yue Zhu
Keyword(s):  
Tibetan Buddhism ◽  
Modern China ◽  
Unique Element ◽  
Republic Of China ◽  
The Qing Dynasty ◽  
Historical Continuity ◽  
History Of ◽  
The Republic ◽  
Central Tibet ◽  
First Time

<p>Reincarnation of living Buddha is an important unique element in Tibetan Buddhism, and is indeed one of the crucial issues related to the “Tibetan Question”. In general, the legalization of the reincarnation has been witnessing a gradually deepening process. In 1793, the Qing court established the Golden Urn method and promulgated <i>the 29-Article Imperial Decree for Better Governing in Tibet</i>, marking the beginning of the legalization of reincarnation. In 1936, the Executive Yuan of the Republic of China approved <i>Measures on the Reincarnation of Lamas </i>which applied in peripheral regions outside Central Tibet. In 2007, the People’s Republic of China issued <i>Measures on the Management of the Reincarnation of Living Buddhas</i> that for the first time brought all the reincarnation systems in line with the rule of law. Historically, the legalization of reincarnation was the result of the game between secular regimes and Tibetan Buddhism sects. In essence, the legalization of reincarnation in modern China is rooted in a particular historical continuity since the Qing dynasty. The article aimed to develop a better understanding of the reasons underlying the legalization of reincarnation and provide the theoretical basis and factual basis for solving the current crucial issues surrounding reincarnation. It also discussed the crucial questions around reincarnation based on the legalization history of reincarnation.</p>

Sun Yat-sen and the 1911 Revolution

2016 ◽  
Author(s):  
Michael G. Murdock
Keyword(s):  
Qing Dynasty ◽  
National Narratives ◽  
Document Collections ◽  
Republic Of China ◽  
The Qing Dynasty ◽  
French Quarter ◽  
The 1911 Revolution ◽  
The Republic Of China ◽  
The Republic ◽  
Foreign Ministry

Sun Yat-sen (generally known as Sun Zhongshan孫中山or Sun Wen孫文 in Chinese) plays a central role in the national narratives of both the Republic of China on Taiwan and the People’s Republic of China, which lionize him as a “national hero” of gigantic proportions and the determined revolutionary who brought low the Qing dynasty. Sun’s formative and early revolutionary years were spent overseas studying or in exile to avoid arrest by Qing authorities, exposing him to foreign contacts, ideals, and funding. Although a stalwart patriot, Sun spent little time in China itself, viewed the world through Christian lenses, and routinely sought foreign aid. In 1911, Sun’s Tongmenghui, or Revolutionary Alliance, overthrew the Qing dynasty, ending two millennia of imperial rule and propelling China into a new stage of sociopolitical development under the Republic of China. The earliest literature on the 1911 Revolution narrated revolutionary events and explained the Qing’s fall as the result of Sun’s foreign connections. Subsequent explanations turned inward, examining factors, figures, events, changes, and participants within China itself. By 1971, studies on local and provincial connections to the 1911 Revolution became popular, spiking every decade. In 2011, the centenary of the 1911 Revolution, interest exploded, producing waves of symposia, document collections, exhibitions, monographs, and articles. Unfortunately for Sun, his 1911 Revolution failed to produce the society of his dreams. He served as the Republic of China’s provisional president in 1912, but soon found himself exiled again, banished by the usurper Yuan Shikai and his military dictatorship. Sun spent years planning a comeback, first against Yuan and then against the disastrous warlord regimes that followed. Sun’s semi-exiled life in the French quarter in Shanghai and mounting failures vis-à-vis warlord regimes, however, dimmed his international reputation. Newspapers and foreign ministry documents alike portrayed Sun as a fallen figure. Nevertheless, these years in the wilderness drove Sun to carefully rethink China’s state-building challenges. He wrote extensively, meticulously planning China’s future political and economic development. Moving to Guangzhou at the invitation of reformist warlord Chen Jiongming, Sun tried to build a movement that could unify China. Chen, however, preferred provincial development over national unification and drove Sun from Guangzhou, Desperate, Sun opened negotiations with Soviet agents in 1923. Mercenary troops helped Sun regain a foothold in Guangzhou, whereupon Soviet advisors and Chinese communists alike helped him launch another revolution. Accounts from the period painted Sun as a leftist radical or “Bolshevik.” Criticisms haunted Sun until his death from liver cancer in 1925.

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