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Journal articles on the topic 'China History Qianlong'

Author: Grafiati

Published: 11 December 2022

Last updated: 31 July 2025

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1

Chow, Kai-Wing. "Identities and Literary Culture in Qing China: Manchu Emperors as Chinese Poets, Readers, and Publishers." Journal of Chinese Literature and Culture 6, no. 2 (2019): 359–82. http://dx.doi.org/10.1215/23290048-8041957.

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Abstract The Qianlong emperor bequeathed the largest number of Chinese poems of any emperor, and perhaps of any poet, in the history of imperial China. But how do we make sense of the fact that Qianlong had been adamant in maintaining and preserving what he considered the essence of Manchu culture: the Manchu language and hunting skills? This articles argues that, despite deliberate staging through various fashions of his image as the ruler of a multiethnic empire, Qianlong failed in sending his message to his diverse subjects because, truly enthralled by Chinese poetry, he could not restrain

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Chi, Chen, Sakesan Tanyapirom, and Poradee Panthupakorn. "The Cultural Connotation of Literati Space During the Qianlong Period of China: Designing Contemporary Ceramic Products for Literati with Innovation." International Journal of Sociologies and Anthropologies Science Reviews 4, no. 3 (2024): 341–52. http://dx.doi.org/10.60027/ijsasr.2024.4234.

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Background and Aim: This study takes the cultural connotation of the literati space in the Qianlong period of China as the theme. The utensil culture in the literati space during this period was the most aesthetic period in history. The ceramic products were more exquisite, and the shapes, patterns, colors, and other elements of the ceramics were all Designed and produced according to the aesthetic standards of emperors and scholar-bureaucrats must have a high aesthetic trend in the selection process of ceramic elements. Through research, it is obtained to create a Qianlong-themed "literati sp

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Waley-Cohen, Joanna. "Commemorating War in Eighteenth-Century China." Modern Asian Studies 30, no. 4 (1996): 869–99. http://dx.doi.org/10.1017/s0026749x00016826.

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Reviewing his long reign in 1792, the Qianlong Emperor (r. 1736–1795) hailed his military triumphs as one of its central accomplishments. To underscore the importance he ascribed to these successes, he began to style himself ‘Old Man of the Ten Complete Victories’ (Shi Quan Lao Ren), after an essay in which he boldly declared he had surpassed, in ‘Ten Complete Military Victories’ (Shi Quan Wu Gong), the far-reaching westward expansions of the great Han (206 BCE–220 CE) and Tang (618–907) empires. Such an assertion, together with the program of commemoration discussed below, served to justify t

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Gaustad, Blaine C. "Prophets and Pretenders: Inter-sect Competition in Qianlong China." Late Imperial China 21, no. 1 (2000): 1–40. http://dx.doi.org/10.1353/late.2000.0004.

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Hanson, Marta. "The Golden Mirror in the Imperial Court of the Qianlong Emperor, 1739-1742." Early Science and Medicine 8, no. 2 (2003): 111–47. http://dx.doi.org/10.1163/157338203x00035.

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AbstractIn the last month of 1739, the third of the Manchu rulers, the Qianlong emperor (r. 1736-1795), ordered the compilation of a treatise on medicine "to rectify medical knowledge" throughout the empire. By the end of 1742, eighty participants chosen from several offices within the palace bureaucracy based in Beijing completed the Golden Mirror of the Orthodox Lineage of Medicine, the only imperially commissioned medical text the Qing government's Imperial Printing Office published. The Golden Mirror represents both the limitations in the power of the Qianlong emperor and the dominance in

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Yang, Zhitong. "Social changes and peasant livelihood during the reign of Emperor Qianlong of the Qing Dynasty." Frontiers in Humanities and Social Sciences 4, no. 6 (2024): 198–206. http://dx.doi.org/10.54691/a8xscg16.

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In the early Qing Dynasty, Manchu rulers sought to prevent a large number of Han people from leaving customs and infringing on the interests of the Manchus, due to its influence on the customs and order of the Manchu people in the "the place of prosperity", Northeast China was sealed off and Han people in the region were prohibited from migrating to the northeast. However, the strict ban did not completely stop the Han immigration activities. A series of economic policies implemented during the period from Kangxi to Qianlong made Shandong's population increase substantially, and it was difficu

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BASHFORD, ALISON. "MALTHUS AND CHINA." Historical Journal 63, no. 1 (2019): 63–89. http://dx.doi.org/10.1017/s0018246x1900013x.

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ABSTRACTT. R. Malthus was deeply interested in how his principle of population operated in societies distant to, and different from, his own. In this respect, China served as an intriguing case, already famous in his own time for its large and dense population and the central regulation of a closed economy. Malthus drew on both centuries-old Jesuit material and recent accounts from the Macartney embassy to the Qianlong emperor to assess its past and present food–land–population dynamics. This article explores Malthus's interest in China in the context of British public and private commercial i

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8

Yangwen, Zheng. "Chinese Collection 457: the Call for Global History." Bulletin of the John Rylands Library 91, no. 1 (2015): 35–44. http://dx.doi.org/10.7227/bjrl.91.1.3.

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With the help of the Jesuits, the Qianlong emperor (often said to be Chinas Sun King in the long eighteenth century) built European palaces in the Garden of Perfect Brightness and commissioned a set of twenty images engraved on copper in Paris. The Second Anglo-Chinese Opium War in 1860 not only saw the destruction of the Garden, but also of the images, of which there are only a few left in the world. The John Rylands set contains a coloured image which raises even more questions about the construction of the palaces and the after-life of the images. How did it travel from Paris to Bejing, and

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Kim, Ho-Jin. "Silver-Copper Coin Currency Ratio and Price Fluctuations in the Early and Mid-Qing Dynasty : Focusing on the Qianlong Period." Korea Association of World History and Culture 73 (December 31, 2024): 213–41. https://doi.org/10.32961/jwhc.2024.12.73.213.

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The influx of foreign silver during the early and mid-Qing period directly influenced the development of commodity economics and economic fluctuations. Furthermore, the fact that foreign silver directly circulated in China’s inland regions and that Chinese foreign trade merchants established exchange rates between foreign silver and Chinese Wen silver signified that China was deeply integrated into the global silver-based monetary circulation network of that time. The purpose of large-scale currency minting during the Qianlong period was clear. It aimed to promote people’s livelihood stability

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Neglinskaya, M. A. "Часовая коллекция Цяньлуна (1736–1795): первое собрание европейского искусства в Китае". Iskusstvo Evrazii [The Art of Eurasia], № 4(19) (30 грудня 2020): 168–75. http://dx.doi.org/10.46748/arteuras.2020.04.014.

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Many of European clocks in the Beijing’s Palace Museum (Gugong) were made in second half of the 18th century, by the Qing Emperor Qianlong’s governing (1736–1795), when an exotic “Chinese style” (chinoiserie) in the decorative arts was at its height. The research methodology proposed below, which combines art history and cultural analysis, allows us to see, that the Palace Collection’s mix determined evolution of the clock’s industry in China and some European lands, who took part in the international clock and watch market. In forms and decor of Chinese clocks the 18th century were reflected

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Qiao, George Zhijian. "Shanxi's Men on the Spot: The Rise of Long-Distance Trading Firms on the Northern Frontier." Late Imperial China 44, no. 2 (2023): 25–66. http://dx.doi.org/10.1353/late.2023.a918495.

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Abstract: Using archival records of the Gao Pu jade-smuggling case of the late Qianlong reign, this essay reconstructs the life story of Zhang Luan, the case's merchant protagonist. By foregrounding how Sanyihao, a Shanxi trading firm based in Guihuacheng (Hohhot), shaped Zhang's career, I aim to reveal unknown details about the Shanxi firms' operation and provide new perspectives on the evolution of the Chinese firm prior to the nineteenth century. I argue that the thriving long distance trade on the Qing Empire's northern frontier provided a crucial stimulus in spurring the development of th

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Kenzheakhmet, Nurlan, and Alpamys Zh Abu. "Some Medieval and Post-Golden Horde’s Towns of the Itil (Volga) and Syr-Darya Basins According to the Arabic and Chinese Maps." Golden Horde Review 9, no. 3 (2021): 611–53. http://dx.doi.org/10.22378/2313-6197.2021-9-3.611-653.

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Research objectives: The earliest depictions of the towns of the Itil (Volga) and Syr-Darya Basins in medieval cartography are found on the Idrisi map (1154). The post-Golden Horde towns in these areas are found in the Jenkinson map and the Kunyu wanguo quan tu (Map of the Ten Thousand Countries of the Earth, 1602) by Matteo Ricci. In 1772, the Qianlong neifu yutu 乾隆内府舆圖 (Terrestrial Map of the Imperial Repository of Qianlong), which used modern cartographic techniques, enriched the geographic information of Central Asian countries and filled the gaps in contemporary European maps. Research ma

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Tang, Kwok-leong. "Reporting to the Sage: Military Monuments in the Imperial Academy in Qing China." Journal of Chinese Military History 7, no. 1 (2018): 1–36. http://dx.doi.org/10.1163/22127453-12341322.

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AbstractThis article presents a study of a unique kind of commemorative stele erected by Qing emperors in the Imperial Academy—the symbol of Confucian culture and civilian education—and also replicated in schools across China. Before the Qing dynasty (1644-1911), Chinese rulers did not install military monuments at the academy. In this article, I argue that the Qing emperors erected war monuments in the Imperial Academy to justify and commemorate their wars of conquest. As the emperors required the stelae to be replicated at some of the local schools across China, they became widely accessible

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Standaert, Nicolas. "The Chinese Gazette in European Sources from the Late Qianlong Period: The Case of the Siku Quanshu." T’oung Pao 107, no. 1-2 (2021): 133–87. http://dx.doi.org/10.1163/15685322-10701004.

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Abstract The publicly available government gazette (often called dibao 邸報) that was published in a variety of formats in imperial China has recently caught new academic interest both in China and in the West. While most of these studies focus on the Peking Gazette (jingbao 京報) in the (late) nineteenth century, information about the gazette for earlier times remains very scarce. To address this gap, the present study focuses on the gazette from the Qianlong period (1736–1795). It uses and describes both Chinese sources, specifically the tizou shijian 題奏事件, and European sources, especially the F

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Yu, Ya-Ting. "Jesuit Louis Antoine de Poirot’s Translation of the Bible: A Comparative Approach to Translation and Rhetoric." Journal of Jesuit Studies 10, no. 4 (2023): 566–84. http://dx.doi.org/10.1163/22141332-10040003.

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Abstract A critical study of the history of the use of language reveals that ideology, religion, and language have usually been intimately linked; this also applies to the topic of “mutual encounters and linguistic exchanges” between China and the West. At the same time, we can affirm that each Chinese encounter with the West represented an encounter with Christians and Christianity. Within this context, this article examines how Jesuit Louis Antoine de Poirot (He Qingtai 賀清泰, 1735–1814), who worked for Emperor Qianlong, composed Guxin shengjing 古新聖經 (Old and New Testament), a translation of t

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Chen, Shih-Pei. "Fenye by the Numbers: A Quantitative Analysis of Astrological Contents in Chinese Local Gazetteers." HoST - Journal of History of Science and Technology 18, no. 1 (2024): 6–30. http://dx.doi.org/10.2478/host-2024-0002.

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Abstract Fenye (分野, lit., “field allocation”), is a traditional Chinese astrological system that associated celestial phenomena with regions on earth since ancient times. During middle and late imperial China, many literati writings criticized this system as illogical. Yet in the local gazetteers that were compiled in late imperial China to document local data within each administrative region, compilers continued to use fenye as the canonical way to identify their regions within the vast empire. The Jesuit introduction of Western sciences to China, in particular the technology that could prec

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Liu, Danya, Hui Jiang, and Yujun Sun. "Historical Origins and Festive Activities of the Westward Migration Festival of the Sibe Tribe in China." Scientific and Social Research 6, no. 5 (2024): 138–43. http://dx.doi.org/10.26689/ssr.v6i5.6933.

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The Sibe people, an ancient ethnic group in China, accomplished the historical feat of moving westward to Xinjiang to settle and garrison the border in the Qianlong period, making important contributions to the defense and construction of China’s western frontier. The Westward Migration Festival is the carrier of the historical memory of the westward migration of the Sibe people, which embodies the ethnic cultural characteristics of the Sibe people, inherits the spirit of westward migration, and has an important value and role in the construction of the sense of community of the Chinese ethnic

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Kirby, William C. "The Chinese Century? The Challenges of Higher Education." Daedalus 143, no. 2 (2014): 145–56. http://dx.doi.org/10.1162/daed_a_00279.

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One can find in any airport kiosk books that proclaim ours to be “the Chinese century.” We have titles such as “The Dragon Awakes,” “China's Rise,” “The Rise of China,” and “China's Ascent,” to name but a few. But to rise is not necessarily to lead. What constitutes leadership? In higher education, China is building the fastest growing system–in quality as well as in quantity–in the world. The foremost global powers of the past four centuries all offered models in the realms of culture, ideas, and education. This may be said of seventeenth-century France under Louis XIV; of the Qing during the

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Goldstein, Joshua. "From Teahouse to Playhouse: Theaters As Social Texts in Early-Twentieth-Century China." Journal of Asian Studies 62, no. 3 (2003): 753–79. http://dx.doi.org/10.2307/3591859.

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The qing court had a love-hate relationship with popular drama. From the Qianlong emperor (r. 1736–95) to the Empress Dowager Cixi (1835–1908), several Qing rulers were renowned for their doting patronage of popular opera, yet the state was far from sanguine about drama's social effects, viewing public theaters with great suspicion. Theaters, in the eyes of the authorities, were notorious hangouts for ruffians, slackers, gamblers, and insurgents, providing these roustabouts with the ideal environment in which to scheme and swindle. In addition to waging campaigns to censor and weed out “sediti

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Ding (丁四新), Sixin, and Xiaoxin Wu (吳曉欣). "Interpretations of Mohism’s “Impartial Love” in the Republic of China: A Comparative Approach to Confucianism and Mohism." Journal of Chinese Humanities 7, no. 1-2 (2021): 23–51. http://dx.doi.org/10.1163/23521341-12340107.

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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 label

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Reinders, Eric. "The Iconoclasm of Obeisance: Protestant Images of Chinese Religion and the Catholic Church." Numen 44, no. 3 (1997): 296–322. http://dx.doi.org/10.1163/1568527971655931.

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AbstractWestern studies of Buddhism emphasize doctrine and meditation, but almost completely ignore devotional practice. Yet, obeisance to Buddha is the primary religious practice of the majority of Asian Buddhists. To account for this disparity, I explore the history of Protestant attitudes towards bowing. In English and German anti-Catholic polemics (and Catholic responses), Chinese and Catholic obeisance are conflated, the lowness of their prostrations emphasized, in contrast to the erectness of Protestant posture in worship. I survey two important encyclopedias of religion (Hastings' of 19

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Statman, Alexander. "A Forgotten Friendship: How a French Missionary and a Manchu Prince Studied Electricity and Ballooning in Late Eighteenth Century Beijing." East Asian Science, Technology, and Medicine 46, no. 1 (2017): 89–118. http://dx.doi.org/10.1163/26669323-04601007.

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After the suppression of the Society of Jesus in 1773, the French missionary Joseph-Marie Amiot, last of the great Jesuit scholars of China, befriended the Manchu prince Hongwu 弘旿, court artist and cousin of the Qianlong emperor. Hongwu became the most enthusiastic local patron of the ex-Jesuits still living in Beijing, helping them with research and providing them with information. Together, Amiot and Hongwu discussed new developments in natural philosophy, from electrical medicine to gas balloons. They conducted experiments in the Jesuit’s quarters at the North Church and in the prince’s nea

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Crossley, Pamela Kyle. "Manzhou yuanliu kao and the Formalization of the Manchu Heritage." Journal of Asian Studies 46, no. 4 (1987): 761–90. http://dx.doi.org/10.2307/2057101.

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During the Qianlong period (1736–95) in China, knowledge of Manchu origins, much of which had been of a folk or informal character, was given documentary institutionalization—that is, incorporation into the Qing (1636–1912) imperial cultural mosaic by the act of writing something official about it. Much but by no means all of Manchu civilization was derived from Jurchen culture (tenth–seventeenth centuries), which was primarily a folk culture in which oral tradition, shamanic ritual, and clan custom were the mainstays of orderly social life. Inseparable from those folk traditions were elements

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Sepe, Agostino. "Chinese Civilians Beyond the Palisade: an Inquiry on the Opening of Northern Manchuria to Han Commoners in the Yongzheng era." Ming Qing Yanjiu 27, no. 2 (2024): 187–204. http://dx.doi.org/10.1163/24684791-12340074.

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Abstract Even before the Qianlong ban of 1740 (fengjin zhengce 封禁政策), which officially and thoroughly prohibited Han civilians’ migration to Manchuria, the Qing rulers’ attitude toward the phenomenon was, most of the time, a negative one. Generally speaking, the court meant to preserve the territory to the imperial family themselves and the Manchu people. More specifically, as the policies addressing southern Manchuria (present day Liaoning province) changed over time, as the rulers’ wish to keep the place to their own people clashed with concerns about repopulation and land reclamation – for

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VAMPELJ SUHADOLNIK, Nataša. "Ferdinand Augustin Hallerstein on Giuseppe Castiglione`s Art." Asian Studies 3, no. 2 (2015): 33–56. http://dx.doi.org/10.4312/as.2015.3.2.33-56.

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Ferdinand Augustin Hallerstein (1703–1774) (Chinese name Liu Songling) was a Slovenian Jesuit, astronomer and mathematician who made an important contribution to the development of science and astronomy in 18th century China. He arrived in Beijing in 1739, and in 1746 was appointed to succeed Ignatius Kogler as Head of the Imperial Board of Astronomy, a position he would hold until his own death nearly 30 years later. Throughout his four decades in China, Hallerstein maintained a rich correspondence with family members, other Jesuits in Europe, and even with the Queen of Portugal, Maria Anna.

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Natalia, Karimova. "Chinese Written Sources of The Qing Era and Their Importance for The Study of The History of Central Asia." Frontline Social Sciences and History Journal 5, no. 6 (2025): 8–13. https://doi.org/10.37547/social-fsshj-05-06-02.

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The article describes some Chinese written sources of the Qing era (1644-1911), which significantly supplement and expand the general information about the territories and peoples of China during the reign of the Manchu dynasty. Information about the authors of the works and the structure of written sources is provided. For example, "Qingdai Tongshi" (清代通,, The general History of the Qing Dynasty) Xiao Yishan describes the events of the entire Qing era. Information about the peoples of Central Asia is contained in the second book in the second section, devoted to the reign of Qianlong. The fun

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Xiao, Si. "Life Trajectories of the Yubi Zhiguolun: From Qing Dynasty to British Exhibitory Space." Museum and Society 21, no. 1 (2023): 1–11. http://dx.doi.org/10.29311/mas.v21i1.3781.

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Since the later stage of the Qing Dynasty, many imperial objects have been moved to Europe due to a series of Sino-European wars. Perceived as having less material value, Qing imperial books, manuscripts, and scrolls are studied less by contemporary scholars. The Yubi Zhiguolun (‘禦筆知過論’) is one example. The Qianlong Emperor wrote this introspective essay at the age of 71 (1781). Subsequently, it was reproduced as a scroll, carved in jade, presented in paper copies, and shared as a lacquered album. The lacquer album was originally stored in the Yuanmingyuan. It was brought to Europe after the S

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Pan, Yiying. "The Short Life of a Statutory Label: War Mobilization and Underclass Migration in Eighteenth-Century Sichuan." Late Imperial China 44, no. 2 (2023): 67–105. http://dx.doi.org/10.1353/late.2023.a918496.

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Abstract: During the Qianlong period, both Qing state documents and the local sources in Sichuan preserved increased records of "guolu," a label referring to a type of crime-prone, male, underclass migrants in Sichuan. Amid active policy discussions of the guolu problem, the Qing state first added a guolu substatute to the Qing Code in 1758 and later tried to eliminate guolu as a statutory category after a large incident in 1781. This article traces the trajectory of the statutory category of guolu and analyzes how the Qing state's strategy of managing underclass migrants in Sichuan transforme

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Dubrovskaya, Dinara V. "Xiyanglou – “Buildings of the Western Ocean”: Splendor, Poverty and Lessons of the Ruin." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 6 (2023): 73. http://dx.doi.org/10.31857/s086919080028232-2.

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The paper gives a complex analysis of the Xiyanglou palace and park complex (“Buildings of the Western Ocean”), located on the current northwestern outskirts of Beijing, designed, and built in 1747–1751 by European masters, led by the Italian Jesuit artist Giuseppe Castiglione (Lang Shining, 1688–1766). Castiglione, best known as a painter, acted in this case as a visionary architect and designer who skillfully integrated the “European part” into the already existing Yuanmingyuan palace complex and received for this his main recognition at the court of the Manchu Emperor Qianlong, who personal

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Liu, N. "The overseas dissemination of the three hundred poems of the tang dynasty." Management of Education 14, no. 4-2(81) (2024): 228–35. https://doi.org/10.25726/o7252-3627-1879-d.

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The Three Hundred Poems of the Tang Dynasty has a history of more than 250 years since it was written in the 28th year of Qianlong (1763). The Three Hundred Poems of the Tang Dynasty is characterized by its literary and enlightening character. Since its publication, it has been popular and spread widely. It has made an indelible contribution to the inheritance and development of Chinese culture and the manifestation of its charm. The Three Hundred Poems of the Tang Dynasty is regarded as «a standard primer for the study of Tang poetry» and is listed by the World Record Association as the most

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Suraeva, Natalia G. "THE IMAGE OF CHINA IN THE CORRESPONDENCE OF CATHERINE II." Scientific and analytical journal Burganov House. The space of culture 17, no. 4 (2021): 62–78. http://dx.doi.org/10.36340/2071-6818-2021-17-4-62-78.

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In 1762, Catherine II (1729-1796), Catherine le Grand, as Voltaire called her, an extraordinary woman who was destined to undergo many reforms and establish Russia’s place in the world, ascended to the Russian throne. Her reign coincided with the reign of Emperor Qianlong (1711-1799), one of the most enlightened monarchs in Chinese history; during his time, the empire achieved many military victories and brilliant achievements in the arts. By the time of Catherine’s accession to the throne, relations between the two countries were very strained. Meanwhile, the age of Enlightenment, the century

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Prieto, José María, and Javier Bustamante Donas. "Taoist, Buddhist, and Confucian artistic expression in the Tang Dynasty: The case of The Wangchuan River Hanging Scroll by Wang Wei (699-759)." De Medio Aevo Avance en línea (June 15, 2023): 1–30. http://dx.doi.org/10.5209/dmae.88818.

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Wang Wei es el mejor ejemplo paradigmático del sincretismo artístico religioso que caracteriza a la dinastía Tang. Durante esta dinastía se produce una síntesis de tres religiones, taoísmo, confucianismo y budismo, en la que se intercambian y mezclan elementos artísticos con expresiones doctrinales. Esta nueva síntesis, que da origen a la expresión china San jiao he yi 三教合一 (“tres enseñanzas hacen una”), creó un valioso conjunto de manifestaciones artísticas que toman forma en las obras de Wang Wei. En este artículo analizamos un rollo vertical de Wang Wei que forma parte del patrimonio inv

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Siu, Helen F. "Recycling Tradition: Culture, History, and Political Economy in the Chrysanthemum Festivals of South China." Comparative Studies in Society and History 32, no. 4 (1990): 765–94. http://dx.doi.org/10.1017/s0010417500016728.

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In the mid-nineteenth century, a gentleman in Xiaolan having the Mai surname wrote in his memoir:Age eighteen, the forty-seventh year of Qianlong's reign [1782], there was a chrysanthemum festival. Each major surname group put on floral displays, and six platforms were set up throughout the town. There were scores of theatrical troupes whose performance brought together kinsmen and friends. The tradition of the festival started that year.

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Qu, Han Fei, and Li Peng Zheng. "Investigation Analysis on Guangzhou Huangbu Village Conservation Plan and Situations after its Implementation." Advanced Materials Research 663 (February 2013): 177–84. http://dx.doi.org/10.4028/www.scientific.net/amr.663.177.

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In a city with rapid urbanization and profound history and culture like Guangzhou, conservation for urban village is facing grim challenges. Taking Guangzhou Huangbu Village as a typical case, the paper is based on site investigation on periods before and after conservation of Guangzhou Huangbu Village by research means of literature collection, onsite investigation, induction and deduction etc. The paper proposes conservation planning under current situations and typical issues after implementation of construction, and analyzes the reasons for the issues in an objective fashion. The study off

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Yu, Zhou, Suffian Mansor, and Azlizan Mat Enh. "The Reasons and Influence of the Establishment of One Port Trade System in Guangzhou during Qing Dynasty." e-Bangi Journal of Social Science and Humanities 21, no. 1 (2024). http://dx.doi.org/10.17576/ebangi.2024.2101.23.

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Guangzhou is located in the southern part of China, near the South China Sea, belongs to Guangdong Province. It serves as China's southern gateway to the world and was historically called "The Southern Treasure of the Emperor", playing a crucial role in China's maritime trade history. Throughout Chinese history, Guangzhou underwent several cycles of "closure" and "opening", policies that severely impacted trade. However, foreign merchants never ceased to request permission from the Chinese government to engage in trade. In 1757, Emperor Qianlong decreed Guangzhou as the only one official port

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Wang, Yuzhou. "Watching and Being Watched: Gender and Space in the Painting of the Qianlong Emperor’s Southern Inspection Tour with a Comparative View." KnE Social Sciences, November 19, 2019. http://dx.doi.org/10.18502/kss.v3i27.5535.

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This article explores the female space in the painting of Qianlong Southern Inspection Tour, which depicts the daily life and activities of the eighteenth-century Chinese city Suzhou. From the observation of the painting, there are semi-open spaces along the streets in which females stand and watch the imperial parade. Women tended to be invisible in the public circumstance during feudal periods: this research analyses the presence and role of these female spaces and whether they can be seen as a step towards the modern space in the process of early-modern China. In analyzing these spaces, it

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Chang, Michael G. "The Emperor Qianlong's Tours of Southern China: Painting, Poetry, and the Politics of Spectacle." Asia-Pacific Journal 13, no. 50 (2015). https://doi.org/10.1017/s1557466015017295.

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A picture's worth a thousand words. The camera does not lie. Seeing is believing. Such are the deeply ingrained platitudes of our own historically situated ways of seeing, shaped by an age of mechanical reproduction and mass mediated visual culture. But what are we, as critically minded students of history, to make of the visual evidence we encounter in the archives as well as our everyday lives? If historical imagination is also a visual exercise, how are we to envision the past(s) that we study and attempt to know? In what follows, I consider such questions by focusing on the well-known sout

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Liu, Hanwen, He Wang, Peiquan Duan, Han Gao, Rong Zhang, and Liang Qu. "The Qianlong Emperor's order: scientific analysis helps find French painted enamel among Palace Museum collections." Heritage Science 10, no. 1 (2022). http://dx.doi.org/10.1186/s40494-022-00764-9.

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AbstractPainted enamel holds special significance in the study of the history of Chinese ceramic and glass. Painted enamel also represents interesting evidence of cultural communication between China and European countries. In the past, studies on painted enamel have mainly focused on archival research. Although modern scientific techniques have complemented research on enameled artifacts, the quality of the samples has usually been inferior. This study combines scientific analysis and archival work to explore four similar pots from the Palace Museum collection, along with the specific documen

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LIU, Jingjing. "The Last Remaining Jesuit in China after Suppression in Europe." International Journal of Sino-Western Studies, no. 22 (May 13, 2022). http://dx.doi.org/10.37819/ijsws.22.179.

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This paper will attempt to show the Jesuits’ situation in China and Russia through Fr Louis de Poirot (1735–1813 賀清泰)’s life. He was the last remaining Jesuit in China (the new Jesuits returned to mainland China on 11 June 1842), and was a link between the Old Jesuits and New Jesuits.The first section will introduce his life in the Chinese court. He was the last of the Western painters who worked for Qianlong along with Father Giuseppe Panzi. The two painters replaced the more famous fathers Giuseppe Castiglione and Jean-Denis Attiret. He was also in charge of the translation between Latin and

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Dong, Wang. "Longmen Grottoes in Luoyang, Henan Province of P. R. China." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572382.

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This entry seeks to provide notes, text and image archives, discuss scholarly debates, and link relevant resources surrounding the Longmen Grottoes, a major Chinese Buddhist historical and UNESCO World Heritage site in Luoyang, Henan Province, from antiquity to the present. Meaning "dragon gate," the name Longmen refers to the scenic mountain ravine between the East (303.5 meters altitude) and West Hills (Longmenshan, 263.9 meters altitude) through which the Yi River flows, a place also known as Yique, about thirteen13 kilometers (around 8 miles, or 25 li) south of Luoyang in Henan Province, t

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張, 壽安. "經學研究新視域：從“知識轉型”開展“經學學術史”的研究———從歷代經數與經目的變化談起". 人文中國學報, 1 листопада 2015, 1–46. http://dx.doi.org/10.24112/sinohumanitas.212130.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. “中國近代知識轉型”是一個龐大的研究工程。欲探討這個東西方學術交會衝擊與裂變的議題，至少得從兩個大方向進行，一是西方近代科學式知識如何在中國建構，包括體制與觀念；一是傳統中國學術在近代如何轉變。本人一向致力研究後一議題，一方面想了解傳統中國學術是否有一知識體系，一方面則探討傳統學術在近代早期亦即明清以降的變化，並試著梳理出傳統學術的分化與開放的可能性。 欲探討傳統學術的變化，“經學”———這個處於傳統學術中心並和政治極度結合的學術載體毫無疑問是一焦點。本文即以經學爲主題，觀察它在明清尤其是清代乾嘉以降的變化情形，並解釋這種變化的學術意義。欲研究經學，議題與角度極其繁多。本文則把主綫放在經數與經目的變化上，從歷代經數與經目的變化來觀察經學的學術轉變意義，尤其把重點放在18、19世紀———也就是清代中期考據學最興盛的乾隆、嘉慶、道光時段，事實上經數與經目的變化也以這個時期最爲劇烈。這個研究主題的意義，不僅欲指出傳統經典中的正統與流派，同時也想證明在知識擴張的晚清，“經學已不能構成單獨的學術權威”，以期彰顯正統之外的知識界是如何面對知識擴張與典範轉移的新學術局面。换言之，傳統中國學術的變化，經典未必只在内部以詮釋的方式作變遷，它很

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Staack, Thies. "The pragmatics of standardization: document standards and their implementation in Qin administration (late third century bce)." Bulletin of the School of Oriental and African Studies, June 29, 2023, 1–27. http://dx.doi.org/10.1017/s0041977x23000228.

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Abstract With a view to the necessities as well as the possible problems of a document-based administration, this paper approaches the area of conflict between standardization and flexibility in the production of administrative documents in ancient China. Recently published sources from the imperial Qin period (221–207 bce) have provided the opportunity to compare administrative documents excavated at Liye with standards regulating their production. With the help of two case studies, the paper explores to what extent official document standards were implemented in everyday practice or purposef

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