Academic literature on the topic 'Manchu Dynasty'
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Journal articles on the topic "Manchu Dynasty"
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Guo, Shuyun. "Symbols and Function of the Zhang Clan Han Army Sacrificial Rite." Religions 10, no. 2 (February 1, 2019): 90. http://dx.doi.org/10.3390/rel10020090.
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The Eight Banners System is the social organizational structure of the bannerman (qiren, 旗人) from the Qing dynasty and the fundamental system of the country under Qing rule. It is divided into three types: the Manchu Eight Banners, Mongolian Eight Banners, and Han Army Eight Banners. The Han Army was a special group in the Qing dynasty between the bannerman and the commoners (minren, 民人). The sacrificial rite of the Han Army is a form of comprehensive shamanic ritual based on the traditional ancestor worship of the Han people. However, it is influenced, to some extent, by the shamanic ritual of the Manchus involving trance-dance. It finally took shape as a unique sacrificial form different from both the Manchu shamanic rite and the traditional ancestor worship of the Han minren. As a special system of symbolic rituals, the Han qiren’s sacrificial form embodies shamanic concepts and serves two functions: (1) dispelling evil and bringing in good fortune for the community; and (2) unifying the Han bannermen’s clans and strengthening the culture, identity, and tradition of the Han people, who were living under Manchu rule during the Qing dynasty.
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Takekoshi, Takashi. "Grammatical Descriptions in Manchu Grammar Books from the Qing Dynasty." Histoire Epistémologie Langage 41, no. 1 (2019): 39–55. http://dx.doi.org/10.1051/hel/2019004.
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In this paper, we analyse features of the grammatical descriptions in Manchu grammar books from the Qing Dynasty. Manchu grammar books exemplify how Chinese scholars gave Chinese names to grammatical concepts in Manchu such as case, conjugation, and derivation which exist in agglutinating languages but not in isolating languages. A thorough examination reveals that Chinese scholarly understanding of Manchu grammar at the time had attained a high degree of sophistication. We conclude that the reason they did not apply modern grammatical concepts until the end of the 19th century was not a lack of ability but because the object of their grammatical descriptions was Chinese, a typical isolating language.
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Bazarov, Boris V., Ekaterina V. Sundueva, Chingis Ts Tsyrenov, and Evgenii V. Nolev. "‘Treasures of the Golden Chest Brought to Light…’: Revisiting the Sources and Purport of the ‘Truthful Record of the Qing Dynasty’." Herald of an archivist, no. 1 (2018): 11–23. http://dx.doi.org/10.28995/2073-0101-2018-1-11-23.
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The article analyzes a corpus of sources that formed the basis of the most notable record of the Qing Empire, the ‘Truthful Record of the Qing Dynasty’ (Qingshilu). The analysis is based on a careful study of Russian, Chinese and Mongolian scholarship. A historical treatise ‘Truthful Record of the Mongols under the Qing Dynasty’ based on the Qingshilu and written in the Old Mongolian script was published in the Inner Mongolia Autonomous Region of the People’s Republic of China in 2013. A team of researchers from the Institute of Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences (RAN) has been working on its translation, source studies and historical analysis, as its materials supplement the available data on the purport and sources of the Qingshilu. Review of its sources allows a better assessment of the veracity of the historical data of the ‘Truthful Record of the Qing Dynasty’ and a deeper understanding of its rich historical material on the Manchu dynasty ruling China, as well as Inner Asia during the Qing period. The article reviews the sources of the Qingshilu as listed in the ‘Truthful Record of the Mongols under the Qing Dynasty.’ Information on the Man Wen Lao Dang (‘The Old Archive of the Manchu Language’) is amassed and analyzed. The Man Wen Lao Dang was one of the sources used in compiling of early chronicles of the deeds of the first Manchu rulers into the ‘Truthful Record.’ The official historiographical and record-keeping tradition was then emerging in China under the Manchu dynasty. The authors assess the purport of the ‘Truthful Record of the Qing Dynasty’ throughout the spectrum of historical and political functions of the treatise. Analyzing of the sources of the ‘Truthful Record of the Qing Dynasty,’ including official documents untainted by compilers’ interpretation, and studying the import of the text in the political life allows to contend great value and veracity of the Qingshilu. The authors see new possibilities for studying international relations in the history of Inner Asia.
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Jiang, Xiaoli. "Did the Imperially Commissioned Manchu Rites for Sacrifices to the Spirits and to Heaven Standardize Manchu Shamanism?" Religions 9, no. 12 (December 5, 2018): 400. http://dx.doi.org/10.3390/rel9120400.
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The Imperially Commissioned Manchu Rites for Sacrifices to the Spirits and to Heaven (Manzhou jishen jitian dianli), the only canon on shamanism compiled under the auspices of the Qing dynasty, has attracted considerable attention from a number of scholars. One view that is held by a vast majority of these scholars is that the promulgation of the Manchu Rites by the Qing court helped standardize shamanic rituals, which resulted in a decline of wild ritual practiced then and brought about a similarity of domestic rituals. However, an in-depth analysis of the textual context of the Manchu Rites, as well as a close inspection of its various editions reveal that the Qing court had no intention to formalize shamanism and did not enforce the Manchu Rites nationwide. In fact, the decline of the Manchu wild ritual can be traced to the preconquest period, while the domestic ritual had been formed before the Manchu Rites was prepared and were not unified even at the end of the Qing dynasty. With regard to the ritual differences among the various Manchu clans, the Qing rulers took a more benign view and it was unnecessary to standardize them. The incorporation of the Chinese version of the Manchu Rites into Siku quanshu demonstrates the Qing court’s struggles to promote its cultural status and legitimize its rule of China.
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Toh, Hoong Teik. "The poetic forms and two longer poems in the Manju gisun i yobo maktara sarkiyan." Bulletin of the School of Oriental and African Studies 73, no. 1 (January 28, 2010): 65–99. http://dx.doi.org/10.1017/s0041977x09990358.
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AbstractIt is generally assumed that, throughout the Qing dynasty, there was only translated literature in the Manchu language and that, by the nineteenth century, the Manchu literati had become too “sinicized” to unleash literary creativity in their native language. Nevertheless the discovery of a mid-nineteenth-century manuscript of Manchu literary verse, penned by the well-known prose translator Jakdan, points to the fact that Manchu belles-lettres existed even at a time when the role of Manchu in practical arenas was much in decline within the Qing empire in China. In addition to a preliminary account of the poetic forms found in Jakdan's Manju gisun i yobo maktara sarkiyan (“Transcript of bantering in Manchu language”), a supplementary volume to the Jabduha ucuri amtanggai baita (“Leisurely delights”), two intricate poems from the collection of Manchu verse are here presented (in transcription), translated and annotated for the first time.
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Yue, Isaac. "The Comprehensive Manchu–Han Banquet: History, Myth, and Development." Ming Qing Yanjiu 22, no. 1 (November 14, 2018): 93–111. http://dx.doi.org/10.1163/24684791-12340022.
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Abstract In* terms of grandeur and extravagance, modern Chinese society tends to think of the Comprehensive Manchu–Han Banquet 滿漢全席 as the pinnacle of China’s culinary heritage. Its allure is best illustrated by what happened in 1977, when the Tokyo Broadcasting System (TBS) commissioned a Hong Kong restaurant named Kwok Bun 國賓酒樓 to recreate the banquet according to its “original” recipes. The preparation took over three months, involved more than one hundred and sixty chefs, and resulted in a meal that featured more than one hundred dishes.1 Since then, there has been no shortage of efforts made by different individuals, restaurants, and organizations to follow suit and recreate the Comprehensive Manchu–Han Banquet in a contemporary setting. These different endeavours commonly claim that they follow the most authentic recipes. Little did they realise that there is no such thing as an authentic recipe. In fact, historians cannot even agree on which era saw the banquet begin, though the leading candidates all date to the Qing dynasty (1644–1911); these are the reign of the Emperor Kangxi (r. 1661–1722), the reign of the Emperor Qianlong (r. 1735–1796), and the dynasty’s last decades. This paper examines the accuracy of these claims by analyzing a sample menu for the Comprehensive Manchu–Han Banquet recorded during Qianlong’s reign. This menu contains crucial information about the feast’s formative stages, information that has not yet been properly addressed by academics researching this topic. By drawing attention to the traditional dietary customs of ethnic Manchus and Han Chinese, understood in the context of contemporaneous Chinese gastronomy (to supplement the menu’s lack of contextual information), this paper provides a better understanding of the Comprehensive Manchu–Han Banquet and of Chinese gastronomy in general, in terms of their history, development, and cultural significance.
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Heroldová, Helena. "Court Beads: Manchu Rank Symbols in the Náprstek Museum." Annals of the Náprstek Museum 40, no. 2 (November 1, 2019): 95–106. http://dx.doi.org/10.2478/anpm-2019-0017.
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Abstract Court beads worn with formal dress represented one of the symbols of social standing of the Qing dynasty aristocracy and officialdom. The appearance of court beads and material used for their production were prescribed in the 18th century encyclopaedic work The Illustrated Regulations for Ceremonial Paraphernalia of the Imperial Court. Nowadays, court beads are found in antiquities markets and in museum collections. The Náprstek Museum in Prague also keeps a small collection distinguished from the several tens of pieces of Qing dynasty formal dress, dress accessories, and other signs of social rank, the number of these items are surprisingly few. In order to answer the question about the scarcity of the objects, the origin of the collection has been studied.
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Namsaraeva, S. B. "Typology of Heqin Marriage Alliances: Manchu-Chinese and Manchu-Mongol Marriages during the Qing Dynasty." Humanitarian Vector 13, no. 4 (2018): 158–65. http://dx.doi.org/10.21209/1996-7853-2018-13-4-158-165.
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Phillips, Andrew. "Contesting the Confucian peace: Civilization, barbarism and international hierarchy in East Asia." European Journal of International Relations 24, no. 4 (July 4, 2017): 740–64. http://dx.doi.org/10.1177/1354066117716265.
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International Relations scholars have turned to China’s tributary system to broaden our understanding of international systems beyond the ‘states-under-anarchy’ model derived from European history. This scholarship forms the inspiration and foil for this article, which refines International Relations scholars’ conceptualizations of how international hierarchy arose and endured in East Asia during the Manchu Qing Dynasty — China’s last and most territorially expansive imperial dynasty. I argue that existing conceptions of East Asian hierarchy overstate the importance of mutual identification between the region’s Confucian monarchies in sustaining Chinese hegemony. Instead, we can understand Qing China’s dominance only once we recognize the Manchus as a ‘barbarian’ dynasty, which faced unique challenges legitimating its rule domestically and internationally. As ‘barbarian’ conquerors, Manchus did not secure their rule by simply conforming to pre-existing Sinic cultural norms. Instead, like other contemporary Eurasian empires, they maintained dominance through strategies of heterogeneous contracting. Domestically, they developed customized legitimacy scripts tailored to win the allegiance of the empire’s diverse communities. Internationally, meanwhile, the Manchus strategically appropriated existing Confucian norms and practices of tributary diplomacy in ways that mitigated — but did not eliminate — Confucian vassals’ resentment of ‘barbarian’ domination. East Asian hierarchy may have been more peaceful than Westphalian anarchy, but the absence of war masks a more coercive reality where the appearance of Confucian conformity obscured more fractious relations between Qing China and even its ostensibly most loyal vassals.
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Dai, Yingcong. "A Disguised Defeat: The Myanmar Campaign of the Qing Dynasty." Modern Asian Studies 38, no. 1 (February 2004): 145–89. http://dx.doi.org/10.1017/s0026749x04001040.
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The Qing Myanmar campaign (1765-1770) was the most disastrous frontier war that the Qing dynasty had ever waged. In the beginning, the Qianlong emperor (r. 1735-1795) of the Qing dynasty had envisaged winning this war in one easy stroke, as he deemed Myanmar no more than a remote barbarian tribe without any power. But he was wrong. After the Green Standard troops in Yunnan failed to bring the Myanmar to their knees, Qianlong sent his elite Manchu troops in. A regional conflict was thus escalated into a major frontier war that involved military maneuvers nationwide. At the front, the Manchu Bannermen had to deal with the unfamiliar tropical jungles and swamps, and above all, the lethal endemic diseases. Not only did one after another commander-in-chief of the Qing dynasty fail to conquer Myanmar, but the Qing troops also suffered extremely heavy casualties. After a gruelling four-year campaign, a truce was reached by the field commanders of the two sides at the end of 1769 with the Qing invading expedition failing to conquer Myanmar and withdrawing in disarray. To rehabilitate itself, the Qing dynasty kept a heavy military lineup in the border areas of Yunnan for about one decade in an attempt to wage another war while imposing a ban on inter-border trade for two decades.
Dissertations / Theses on the topic "Manchu Dynasty"
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Udry, Stephen Potter. "Muttering mystics : a preliminary examination of Manchu Shamanism in the Qing Dynasty /." Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/10459.
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Chang, Michael G. "A court on horseback : constructing Manchu ethno-dynastic rule in China, 1751-1784 /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2001. http://wwwlib.umi.com/cr/ucsd/fullcit?p3022188.
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Delacotte, Sabrina. "Une dynastie de négociants à Cherbourg : les Liais, du comptoir à la notabilité politique (vers 1780-1907)." Caen, 2016. http://www.theses.fr/2016CAEN1016.
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Cette thèse retrace l'histoire d'une famille de négociants et armateurs de Cherbourg sur cinq générations entre 1780 et 1907. La famille liais. La famille liais fut non seulement la principale famille de négociants de Cherbourg au XIXe siècle, mais aussi la plus éminente famille de la ville. Elle donna des négociants, des hommes politiques, des marins, des scientifiques, des artistes. Elle connut également une expansion géographique vers le Brésil et TahitiThis thesis tells the history of a family of traders and ship-owners originating in Cherbourg over five generations between 1780 and 1907. The Liais family. The Liais family is not only traders' main family of Cherbourg in the XIX th century, but also the most eminent family of the city. She gave traders, politicians, sailors, scientists, artists. She also knew a geographical expansion towards brazil and Tahiti
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Constant, Frédéric. "Le droit mongol dans l’état impérial sino-mandchou (1644-1911) : entre autonomie et assimilation." Paris 10, 2007. http://www.theses.fr/2007PA100152.
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L’empire sino-mandchou des Qing (1644-1911) étendit sa souveraineté à l’ensemble des peuples mongols, dépassant ainsi de loin les limites traditionnelles des empires chinois. Parmi les problèmes que posa l’administration de ces peuples, ce travail s’intéresse plus particulièrement à celui de l’autonomie juridique accordée par les Qing aux Mongols et à ses limites. Une législation spéciale aux Mongols fut en effet promulguée à côté du Code pénal des Qing, reprenant de nombreuses caractéristiques du droit mongol. L’administration sino-mandchoue garda néanmoins la maîtrise du processus menant à l’élaboration de ce droit. L’évolution subie par cette législation souligne aussi l’importance des transferts juridiques opérés du droit chinois vers le droit mongol. Un système de révision des affaires jugées par les tribunaux mongols permettait en outre d’assurer l’unité du droit et le respect par la noblesse mongol du droit impérial. Les juges mongols gardaient néanmoins toute leur autonomie pour les affaires non soumises à révision, c’est-à-dire celles pour lesquelles la peine prononcée était légère ainsi que dans les procès touchant à la matière civile. C’est au sein de ce domaine que la noblesse disposait encore d’une véritable autonomie et d’un pouvoir d’interprétation des normes impériales. La dernière partie de ce travail consiste en une traduction des principales lois pénales applicables aux MongolsThe Qing Empire (1644-1911) extended its sovereignty to all the Mongolian people, far exceeding the limits of traditional Chinese empires. Among the problems of administration in governing these new peoples, this work focuses the legal autonomy granted by the Qing to the Mongols and its limitations. Special legislation for the Mongols was promulgated apart to the Qing Criminal Code, incorporating many features of the traditional Mongolian law. Nevertheless, the Chinese administration maintained control of the process leading to the drafting of these laws. The course of the evolution of this legislation shows us the importance of Sinicization of Mongol law. A system of reviewing cases, headed by the Central courts also made it possible to maintain the respect of imperial law by the Mongolian nobility. The Mongolian judges continued to guard their autonomy regarding matters not subject to revision, i. E. Those in which the sentence the maximum penalty was lighter as well as in trials relating to civil matters. It is within this area that the nobility still had genuine power in interpreting imperial rules. The last part of this work is a translation of the main criminal law applicable to the Mongols
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Hsu, Fu-Hsiang, and 許富翔. "A Study of Nanjing Manchu City in Qing Dynasty." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/6dd4d7.
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碩士東吳大學
歷史學系
96
Manchu occupied China with limited military forces, the Eight-banner. How could they control such a widespread territory has been a major concern for Qing scholars. In the early Qing period, the eight-banner garrisons were set up in Chinese major cities around China for controlling its surrounding areas and watching the Chinese Green standard army as well. Those Eight-banner soldiers and their families were stationed in a walled compound, a Manchu city, in a Chinese city. My thesis dealt with Manchu City in Nanjing as case study of the Eight- Banner Garrison of the Qing Dynasty.
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Chou, Shun-Sheng, and 周順生. "A legal system of chenghuang during Manchu Dynasty in Taiwan." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/55040911023152385593.
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碩士國立中興大學
歷史學系所
98
From ancient times till today, humans have always thought about death, and death anxiety has always occurred. In order to eliminate the feeling of helplessness over death, people are setting their faith and trust in God for He takes care of all fragile hearts. The ChengHuang was therefore created in response to the needs. At the beginning, ChengHuang were not connected with life after death in any way. People believed that ChengHuang watched over the cities. Not until the Tang Dynasty did ChengHuang get connected with the concept of hell and karma. With the new look, The ChengHuang became God of Justice in the underworld. No one knows what happens to people after death. ChengHuang became the front line officials in the afterlife, and their social standing in the hearts of the people was thus enhanced quite a lot. Ancient Chinese dynasties also noticed ChengHuang would help rule the people and dare not underestimate the influence of ChengHuang. The first Ming Emperor, Chu Yuan-Chang, even worshiped the ChengHuang in official religion. Qing was a conquest dynasty. It was the result of military invasion by the peoples of Manchuria, an area previously outside of the Chinese emperor. To eliminate the barrier and accelerate the recognition of people, Qing Dynasty constructed temples of ChengHuang all over the country, trying to use religion to achieve political ends. Qing Dynasty did not think highly of its rule of Taiwan in early Qing times. Only single men could migrate to Taiwan and reclaimed land for cultivation. Those male migrants did not have a sense of belonging for Taiwan. They did not have anything to do other than work. The situation led to social dysfunction and caused migrants to get addicted to gambling and sex. In order to help those migrants beat bad habits and improve their living, local gentry tried to convince them that ChengHuang would come to the world. Further through books that conveyed a great deal of good deeds and the solemn atmosphere and dignified decoration in ChengHuang Temples, local gentry made an effort at persuading or converting them to worship ChengHuang. Local officials might also depend on ChengHuang to help those who are accused of crime prove their innocence. The official or magistrate would often turn to ChengHuang for advice and help in governing the city or resolve disputes. During Q Dynasty reign, ChengHuang were indispensable supports to both officials and people in Taiwan. In a legal sense, worshiping ChengHuang helps reduce crime. It would be of great help to the ruler.
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Yu-Hsiang, Wang, and 王毓翔. "To investigate the study on grave of the architecture at Hsinchu in Manchu dynasty." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/18376044159434986215.
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碩士國立臺北科技大學
建築與都市設計研究所
93
Among the traditional etiquettes, the degree of stress on funeral rites is more than that of others that implies the conventional space concept for the grave architecture deriving from burial rites. This research divides the funeral etiquettes into funeral and burial rites, with the former taking “General Etiquettes of The Great Ching Dynasty” as the text and referring to local historical records and the latter making the mutual verification based on regulatory systems of “Records of Law and System of The Great Ching Dynasty” and the field survey. In the aspect of funeral etiquettes, analyze the class concept and space order with the ritual space of funeral as well as bring up contradictions and sacredness during the funeral rites. For grave, it starts with an exposition of the effect of feng shui, the geomancy, on graves for unidentified persons and grave as well as gives explanations over the concept winding mountain range, the belief of malicious spirit of graves for unidentified persons, and the phenomenon of two altars in northern and southern part in Ching Dynasty. Subsequently, sort out the data concerning graves in Hsinchu area in Ching Dynasty based on the actual cases from the field survey and categorize according to types of graves, and further make in-depth exploration into the locality and structural prototype of graves.
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Huang, Sheng-min, and 黃聖旻. "Hunan of academic and the change of the academic custom of Manchu Dynasty later period." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/04286463497234854088.
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博士國立成功大學
中國文學系碩博士班
94
《Hunan of academic and the change of the academic custom of Manchu Dynasty later period》 Thesis summary The theories of this thesis constructs foundation, is believing deeply academic have the development of own internality reason road under, examination Manchu Dynasty later period of academic variety income with the result that of conclusion, and Sou Luo's academic data, with certificate Hunan of academic with night pure and academic of inside reason the road jump the track, two relevant is existence. However Hunan of academic just a school of thought of local area, why to Manchu dynasty of academic idea of change, but have count for much influence?For analyzing this phenomenon, so the way of the treatise of the thesis is like a following article: Chapter 1 is a foreword, wanting what to explain first among them is an aim and motive of the article, is a path secondly, for explaining the research method and the essentials of the chapter adopted. The subject of chapter 2 the academic content in analytical Manchu dynasty.Want analytical this problem, have to study from two aspects, an is the academic fixed position of the Manchu dynasty, an is the academic characteristic of the Manchu dynasty. In the aspects of positioning, my target, want clearance prejudice first.Everyone knows the academic circles of now, by from E Xu coup, 54 exercises of learning and carrying the member paid a descendant to constitute key personnel, therefore, perusal Leung Qi super Sir of 《the academic general outline of the Manchu dynasty 》of scholar, usually only know having ram learns, west of academic, and don't know to have the heritage cultural parties with revive old customs of thought, only knows the Kang has for, Leung Qi is super, the Tan Si don't know the whole Manchu dynasty together, the academic circles has a lot of talented persons in fact, someone even thinks the scholars of the Manchu dynasty are all conservative and unworthy a lift;So in now manily jot down Manchu dynasty of academically and the thought of the historical recordses, no one can be opposed to a super opinion of Leung Qi, seeming to in addition to what he like a few Sirs and ram learned in the early Ching dynasty of scholar, the educated person of the Manchu dynasty is then whole unworthy a lift.Want academic scholar of thorough research Manchu dynasty today, this idea must be got rid of at the earliest stage.At the characteristic aspect, the ex- section has already said, I believe firmly academic is an organism, have own the inside need develops of the reason road have to be followed, since was evolved by the inside reason road of, this characteristic of present nature to have to is demanding and contented and this is vitally related, so this section 1, the subject is presenting this result. Section 2 my choice uses the three greatest factors that China flows to change academically, analytical Hunan of academic why can exertive influence in the academic environment of the Manchu dynasty, should have something to do with academic own grain of the Manchu dynasty in fact.China of academic develop to settle generation, have already had tedious fluctuation factor to save therein, in the middle of fluctuation factor in addition to with inside of the need of the reason road is related, Manchu dynasty of academic present everyplace square of localization of special features, also is influence Manchu dynasty of academic by Shandong, Jiangsu, Anhui, Zhejiang, Yang state, Hunan, Guangdong everyplace academic by turn become center of main cause, and wants to use the tradition that the gift reforms in academically, is also why whole of Manchu dynasty of academic didn't jump to take off research gift to learn of the factor of[with] target.So describe these three greatest factors, will will influence the academic phenomenon of the Manchu dynasty for finding Hunan of academically why, is helpful. Chapter 3 is to describe Hunan of academic, and Hunan of academic present of the characteristic of the localization. Find Hunan according to my the result for analyzing of academic have ever been subjected to south to learn the influence that learned with reason, so in section 1, I described first south of academic formation, and its cademic characteristic.Section 2 then the academic characteristic of the analytical south be carrying out in the academic China Times of Hunan, is through what way turn deeply, is enhanced of characteristic again is what.Section 3, I will is two quest of the sections according to the front, analyzing Hunan of academic have three characteristics that localize:While ising the thought that inclines toward the research material, two is a tolerant academic appearance, three tradition of the use that study a gift at that times.After the academic formation of these three greatest characteristics and Manchu dynasty surge, will to Manchu dynasty of academic become profound influence. Chapter 4 will discuss in the Manchu dynasty period, Hunan of academic is how change. Regional academic all change in time and the spaces under, certainly there is the possibility for deflecting.So this section 1 analysis the Manchu dynasty test according to of academic, although differ from Hunan of academic, thought because of the academic value research of Hunan.But under the fad of the Manchu dynasty, the academic choice of Hunan tolerates, also therefore understanding to test according to of academic.Section 2 explains then the middle of Manchu Dynasty appears through a life time atmosphere of a school, Hunan of academic always is value material, so became very soon through the center of gravity of a life time atmosphere of a school.Section 3 explains the middle of Manchu Dynasty values the thought that the gift learns, why will cause the Sinology and Song learn of quarrel, Hunan of academic also value a gift to learn, and then is tolerant academic custom, so the academic attempt of Hunan is learned with the gift in harmony with Sinology and Song learn, also therefore hinder an academic development of settling the generation. Chapter 5 then is anti- toward Hunan of Manchu dynasty of quest of academic have to the later period of Manchu dynasties what influence, the point is presenting both side:One is at through under the influence of a life time atmosphere of a school, how the scholar of Hunan is with is in line with through a life time atmosphere of a school, but own tolerant characteristic, so in become the ancient time with revive old customs captivation, hence formation section 1"Be reviving old customs and becoming ancient time of taking or rejecting" of content;Afterwards again the Zhu go to attention Hunan of academic although tolerate, is thoughted by value of the characteristic limit, with the result that learned in the west of introduce up also appear embrace the technical skill science, but reject with west academic add academic phenomenon in China, as a result discuss section 2"introduce and reject academically to the west". Chapter 6 is a conclusion.Tally up a previous chapter, and argument the whole thought of later period of Manchu Dynasty, solid and Hunan of academic have a close relation.
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Chen, Hsiao Ching, and 陳曉菁. "The study of Manchu linage system in Qing dynasty through the analysis of eight banners' genealogy." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/35856952662247679970.
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Ye, Xin-Hong, and 葉信鋐. "Teaching Material Project of Junior High School by Apply Interactive Multi Media - A Case of The Ming Dynasty and The Manchu Dynasty’s develops." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/8q8txm.
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碩士中原大學
商業設計研究所
99
History that has played the role in nowadays society, has a kind of passing on the cultural heritage and historical records’ functionality. And it also covering that human at politics, technology, humanities thought, art…it is the evolution’s important process. It can be one of the essential conditions for secondary school stage. Secondary schools teaching materials development concept, is to provide students should have national consciousness and basic history knowledge, though basic theory to let students understand the cultural history’s details, let it apply in daily life and rising up the cultural intension. Because of history course has quite deep contents, when teaching students we have to let textbook’s contents make an effective connect with brain, and reach the best learning effect. Therefore, the creator hope can through Interactive multimedia idea material, try to find a new teaching patterns to increase the effect when students learning history. This create used secondary school’s teaching materials as a direction, through documents discuss, case analyzing, and an interview with the user to understand the history teaching materials and learning situation to solve the blind spot in the teaching materials nowadays. Try to improve learning mode, consider digital leaching material’s best display. On creation design, choosing ‘The Ming Dynasty and The Manchu Dynasty’s develops’ as a topic, needs to be consider about the students knows how to link up the history knowledge from the beginning to the end. Also needs to consider how to make the students get interesting with history course and reach the learning benefit, in the end through Interactive multimedia idea material technology’s display to make a brand new development.
Books on the topic "Manchu Dynasty"
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1559-1626, Nu'erhachi, and Stary Giovanni, eds. Manchu versus Ming: Qing Taizu Nurhaci's "Proclamation" to the Ming dynasty. Wiesbaden: Harrassowitz, 2010.
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Art Gallery of Greater Victoria., ed. The Manchu era, 1644-1912--arts of China's last imperial dynasty. Victoria, B.C: Art Gallery of Greater Victoria, 2004.
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Chinese nationalism in the late Qing Dynasty: Zhang Binglin as an Anti-Manchu propagandist. London: Curzon Press, 1990.
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Zhongguo she hui ke xue yuan. Jin dai shi yan jiu suo. Zheng zhi shi yan jiu shi, ed. Qing dai Man Han guan xi yan jiu: A study on Manchu-Han relations in the Qing dynasty. Beijing: She hui ke xue wen xian chu ban she, 2011.
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Wakeman, Frederic E. The great enterprise: The Manchu reconstruction of imperial order in seventeenth-century China. Berkeley: University of California Press, 1985.
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Man wen dang an yu Qing dai bian jiang he min zu yan jiu: Manchu archives and studies on frontier and ethnic groups in Qing dynasty. Beijing: She hui ke xue wen xian chu ban she, 2013.
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guan, Lüshun bo wu. A pictorial record of the Qing dynasty: Manchurian Railway. Singapore: Cengage Learning Asia, 2009.
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Manchu Dragon: Costumes of the Ch'ing Dynasty, 1644-1912. Yale University Press, 2013.
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A, Wadley Stephen, ed. The Mixed-language verses from the Manchu dynasty in China. Bloomington, Ind: Indiana University, Research Institute for Inner Asian Studies, 1991.
Find full textBook chapters on the topic "Manchu Dynasty"
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Perez-Garcia, Manuel. "Conclusions." In Palgrave Studies in Comparative Global History, 171–79. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-7865-6_5.
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Abstract The Spanish and Qing empires were connected through the agency of merchants, the trade networks they created, and the circulation of goods which fostered local demand. Trade routes, mainly the maritime economic arteries such as the Manila galleons, connected and integrated Western markets and polities, in this case the Spanish empire with the Middle Kingdom. The constant inflow of American silver into China and the outflow of highly prized Chinese goods (i.e. silk, tea, porcelain) into European and American markets were the main features for such market integration between the Bourbon (French) Spanish empire and the Qing (Manchu, non-Han) dynasty. This surpassed the realm of official institutions of both empires along with their concomitant weak state capacity.
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Sugiyama, Kiyohiko. "A Chinese Dynasty or a Manchu Khanate? The Qing (Ch’ing) Empire and its Military Force." In The Military in the Early Modern World, 267–80. Göttingen: V&R unipress, 2020. http://dx.doi.org/10.14220/9783737010139.267.
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"Manchu Dynasty." In Encyclopedic Dictionary of Archaeology, 814. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-58292-0_130133.
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Nappi, Carla. "Poems (1848)." In Translating Early Modern China, 173–219. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198866398.003.0007.
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Chapter 5 follows the story of Qing Dynasty Manchu poet and translator Bujilgen Jakdan, following the course of the Manchu and mixed-verse Manchu–Chinese poems included in the final volume of his poetry collection. It considers the integral relationship between the Manchu and Chinese languages in helping to create a formal poetic register of Manchu. It also follows Jakdan’s poetic descriptions of his own life as a translator, and discusses the broader context of translation in nineteenth-century China.
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Carrico, Kevin. "The Manchu in the Mirror." In Great Han. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520295490.003.0006.
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“The Manchu in the Mirror” examines the extremely elaborate network of conspiracy theories promoted by Han Clothing Movement participants to explain the disillusionment of the present: the distinction between the real, actually existing China and their image of “the real China.” According to movement enthusiasts, the formerly powerful Manchus who ruled over China in the Qing Dynasty continue to exercise power in the present, and are portrayed within movement conspiracy theories as dedicated to exterminating the Han majority and destroying China. Unravelling these paranoid theories of minority domination and majority persecution, conspiracy theory and identity are shown to be two sides of the same coin, with conspiracy theory serving as the final narrative guarantor of the processes of identity stabilization described in the preceding chapters.
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Saarela, Mårten Söderblom. "Lexicography of the Entrenched Empire." In The Whole World in a Book, 218–35. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190913199.003.0012.
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Lexicography in China under the rule of the Manchu Qing dynasty (1644–1911) was intimately tied up with empire. The Qing Empire was plurilingual; with the support of the Chinese elite, dominated by scholar-officials from the lower Yangtze region, the Manchu khans ruled as Confucian emperors, at the same time safeguarding a place for their own language in the polity. In this context, the bilingual elite undertook various lexicographical projects aspiring to greater integration of the empire’s main languages: Manchu and Chinese. Within this context, Mårten Söderblom Saarela addresses Banihûn’s and Pu-gong’s Qing-Han wenhai (Manchu–Chinese Literary Ocean), a reworking of an eighteenth-century poetic Chinese dictionary. He compares this bilingual project to an unfinished Chinese–French dictionary inspired by the same source. At a time of linguistic and social change in China, Banihûn and Pu-gong aspired to further integrate the empire’s two literary languages and thereby to provide a resource for lettered bannermen such as themselves and to maintain what they knew to be the fragile equilibrium of relations between these languages.
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Peterson, William. "The New China and Chinese-Americanness." In Asian Self-Representation at World’s Fairs. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462985636_ch03.
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Eager to shake off the trappings of the Manchu-dominated Qing Dynasty, the new government of the Republic of China sought to present an image of itself at the 1915 San Francisco exhibition as both inheritor of a long and proud civilization as well as a country embracing modernity. Complicating the situation was the San Francisco Bay area’s large Chinese population, a group that in spite of their many years on American soil, was much maligned and stereotyped by the general population. China’s government largely followed Japan’s model, with a series of attractive pavilions in a garden compound, while the so-called “Chinese Village’ in the fair’s entertainment zone featured an exhibit that provoked much controversy.
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Kim, Loretta E. "Chapter 11. Recovering Translation Lost: Symbiosis and Ambilingual Design in Chinese/Manchu Language Reference Manuals of the Qing Dynasty." In Impagination – Layout and Materiality of Writing and Publication, 323–50. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110698756-012.
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"8. Nurhacis Kindheit: Das größte Geheimnis der Ch‘ing-Dynastie?" In Selected Manchu Studies, 180–83. De Gruyter, 2013. http://dx.doi.org/10.1515/9783112209028-012.
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Park, Alyssa M. "Borderland and Prohibited Zone." In Sovereignty Experiments, 23–41. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501738364.003.0002.
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This chapter discusses the history of the border region between Chosŏn Korea and Qing China, and norms of governing the territory before the nineteenth century. The region, which straddled the Tumen River, served as a military buffer for the early Chosŏn dynasty (1392-1910) to defend against “barbarian” Manchus. After the Manchus founded the Qing dynasty in China, the Qing demarcated the northeast territory of Manchuria, including the Tumen River valley, as a “prohibited zone” where settlement and commercial activity were prohibited. The Chosŏn government upheld this policy and prohibited its own people from crossing the Chosŏn-Qing border into Manchuria. The chapter shows that the policy was not strictly enforced; Koreans and others crossed into the zone to engage in trade. For the most part, however, border infractions did not worry the two governments because the region remained sparsely inhabited and their claims to territory were mutually recognized.
Conference papers on the topic "Manchu Dynasty"
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Yan, M. "Gorsky and his contribution to the study of the history of the Manchu Qing dynasty." In Current Challenges of Historical Studies: Young Scholars' Perspective. Novosibirsk State University, 2020. http://dx.doi.org/10.25205/978-5-4437-1110-2-20-27.
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Nolev, E. V. "Chronicles of the Qing Dynasty on the establishment and perception of Manchu rule in the political culture of the Mongolian peoples of the 17th century." In Current Challenges of Historical Studies: Young Scholars' Perspective. Novosibirsk State University, 2020. http://dx.doi.org/10.25205/978-5-4437-1110-2-72-79.
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