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Journal articles on the topic 'Qing men'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Kim, YoungJin. "A collection of Joseon poems published in the Qing Dynasty in the 19th century." Daedong Hanmun Association 81 (December 31, 2024): 195–228. https://doi.org/10.21794/ddhm.2024.81.195.

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This thesis examines the collection of Joseon poems published in the 19th century. In the late 18th century, exchanges of Joseon-the Qing Dynasty culture and literature through Joseon missions to Imperial China became active. Thus, the understanding and influence of culture, history, and literature in Joseon and the Qing were enhanced. Literary men from both countries often wrote preface or epilogue on the other's works, and Joseon writers often received writing, criticism, calligraphy, and portraits from top scholars and writers of the Qing Dynasty. In Joseon, works were published with the in

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2

McMahon, Daniel. "Marking “Men of Iniquity”: Imperial Purpose and Imagined Boundaries in the Qing Processing of Rebel Ringleaders, 1786-1828." Journal of Chinese Military History 7, no. 2 (2018): 141–83. http://dx.doi.org/10.1163/22127453-12341330.

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Abstract This essay explores the administrative and ideological context of Qing borderland pacification through examination of the imperial response to apex rebel ringleaders. Presented are five cases of bureaucratic “discourse” (official description and physical management) processing Lin Shuangwen (1786-1788 Lin Shuangwen Revolt), Shi Sanbao (1795-1797 Miao Revolt), Liu Zhixie (1796-1804 White Lotus Rebellion), Lin Qing (1813 Eight Trigrams Revolt), and Khoja Jahāngīr (1826-1828 Jahāngīr Uprising). Considered comparatively, we find common procedures of identification, deposition, sentencing,

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3

Wang, Y. Yvon. ""Taking Life Too Lightly" or "Martyred for Righteousness"? Officials' Suicides in the High Qing." Late Imperial China 45, no. 1 (2024): 117–58. http://dx.doi.org/10.1353/late.2024.a930394.

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Abstract: This article is a preliminary examination of officials' suicides in the high Qing. While existing research has amply described specific aspects of suicide in the Qing law, especially among women commemorated in the "chastity cult," this piece presents a more systematic view of suicide's legal definitions and common tropes in suicide cases. It also considers how the economic and cultural backdrop of the high Qing shaped elite men's suicides. How did officials' lives lead them to seek death by their own hands, how did their circumstances contrast to the suicidality of non-elite men and

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4

McMahon, Keith. "Opium and Sexuality in late Qing Fiction." NAN NÜ 2, no. 1 (2000): 129–79. http://dx.doi.org/10.1163/156852600750072321.

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AbstractThis article examines opium smoking in two gendered contexts of the late Qing, as an activity among socializing men and in situations between men and women. The method is to use fiction to ask how male and female smokers differed and in general to show how opium came to symbolize an uncanny and ominous disruption of the social fabric. In terms of gender, the obscene enjoyment of the female smoker was exponentially more threatening in the prohibitionist's eyes than that of the male. As the sign of an unprecedented type of pleasure, opium addiction threatened to denaturalize the boundari

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5

Laing, Ellen Johnston. "Picturing Men and Women in the Chinese 1911 Revolution." Nan Nü 15, no. 2 (2013): 265–316. http://dx.doi.org/10.1163/15685268-0152p0003.

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In the late nineteenth and early twentieth century many Han Chinese, under the leadership of Sun Yatsen (1866-1925) and others sought to overthrow the Manchu Qing dynasty. This movement culminated in the Revolution which began in October 1911 and ultimately deposed the Qing imperial household, permitting the establishment of a republican government. As the Revolution progressed, the commercial popular print business, through inexpensive lithographs and woodblock prints, provided citizens with illustrations of important events in the Revolution, as well as portraits of male and female participa

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6

He, Yudan. "Translations and Publications of Russian Sources on the History of Sino-Russian Relations during the Qing Dynasty in China." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 4 (2023): 636–48. http://dx.doi.org/10.21638/spbu13.2023.401.

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At the beginning, the Qing Dynasty maintained a certain level of contacts with countries around the world. Later, China was closed for a while, but soon found itself forcibly opened. During this period, foreign missionaries, diplomats, merchants, military men, researchers and others began to flock to China. They were extremely surprised by life in Qing China, and therefore recorded everything they saw and heard. The number of their works, which are stored in libraries, archives, museums or private collections in various countries of the world, is incredibly large, and they are valuable materia

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7

Chan, Ying-kit. "A Private Secretary from Golden Gate: Lin Shumei in Jinmen (Quemoy), Taiwan and Xiamen." Ming Qing Yanjiu 23, no. 1 (2019): 93–107. http://dx.doi.org/10.1163/24684791-12340034.

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Abstract The exponential growth of the population from the founding decades of the Qing Dynasty to the early nineteenth century placed tremendous stress on the local bureaucracies, which increasingly depended on county clerks and runners and the nondegree-holding literati to reduce costs within the Qing Empire. This article investigates the life of Lin Shumei 林樹梅 (1808–1851), a private secretary, or muyou 幕友, from Jinmen who had served in semiofficial capacities in Taiwan and Xiamen, highlighting the kind of opportunities that were available to him in the imperial bureaucracy. By plotting the

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8

Yang (楊振紅), Zhenhong. "The Statute Regarding the Remarriage of Women in The Qin Bamboo Slips in the Collection of Yuelu Academy (Vol. 5) and the Scandal of Lao’ai." Bamboo and Silk 5, no. 1 (2022): 106–31. http://dx.doi.org/10.1163/24689246-00402017.

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Abstract Slips 001-008 in The Qin Bamboo Slips in the Collection of Yuelu Academy (Vol. 5) contain a legal statute issued on the wuyin day of the twelfth month of the twenty-sixth year of the First Emperor of Qin. It is related to re-establishing a family by means of a woman’s remarriage. The content includes the following: it was forbidden to call the husband in a remarriage as jiafu “substitute father.” It was forbidden for children to call each other as brothers and sisters if they were not fathered by the same man. A widow with children was not allowed to transfer the property of her decea

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9

Tian, Zhiwei, and Yu Liu. "A Study of the Feminization of Young Men's Dress in the Upper Class in the Late Qing Dynasty and the Early Republic of China." Asian Social Science 17, no. 9 (2021): 25. http://dx.doi.org/10.5539/ass.v17n9p25.

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When the decree to cut pigtails and change clothing was introduced in the late Qing and early Republican periods, there were many clothing changes. The feminization of men&#39;s clothing was widely discussed at the time as a distinctive dress code trend. This article looks at the historical documents that documented this event and analyses the specific manifestations of this phenomenon by looking at the groups and regions where the feminization of men&#39;s clothing took place. The article analyses the phenomenon of men wearing women&#39;s clothing to blur their gender and explore

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10

Li, Xintong. "A Study on Lin Zexus Translation Practice from the Perspective of Actor-Network Theory." Lecture Notes in Education Psychology and Public Media 106, no. 1 (2025): 24–32. https://doi.org/10.54254/2753-7048/2025.cb25056.

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This paper applies Actor-Network Theory to analyze Lin Zexus translation practice inAo-men Hsin-wen-chih, investigating how he constructed an actor-network to introduce Western knowledge into Qing Dynasty China. It demonstrates that Lin Zexu, as the central actor, mobilized both human actorssuch as translators and the Qing governmentand non-human actorsincluding the newspaper itself, translated texts, and anti-opium policiesforging new roles and meanings through translation. Rather than passively conveying the information from the source text, the translators acted as active mediators, adaptin

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11

Crossley, Pamela Kyle, and James L. Hevia. "Cherishing Men From Afar: Qing Guest Ritual and The Macartney Embassy of 1793." Harvard Journal of Asiatic Studies 57, no. 2 (1997): 597. http://dx.doi.org/10.2307/2719489.

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12

Chow, Kai-wing, and James L. Hevia. "Cherishing Men from Afar: Qing Guest Ritual and the Macartney Embassy of 1793." American Historical Review 102, no. 3 (1997): 867. http://dx.doi.org/10.2307/2171626.

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13

Zhu, Wanshu. "Scenic Depictions of Huizhou in Ming–Qing Literature." Journal of Chinese Humanities 2, no. 1 (2016): 55–76. http://dx.doi.org/10.1163/23521341-12340026.

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In the Ming through the Qing Dynasties, literary works captured Huizhou through scenic depictions of its mountains and rivers, villages, wealth, literary families, and portrayals of the local people. In these works, Huizhou men are described as virtuous, literary, and gallant while Huizhou women are often seen as knowledgeable, worldly, and industrious characters upholding the values of feudal society. By exploring such depictions of Huizhou, this article considers the way in which literary depictions correspond to historical reality, how scenes depicted in literature accord with the specific

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14

Li, Xiaorong. "Where Have All the Guixiu Gone? Chinese “Women of Talent” at the Turn of the Twentieth Century." Journal of Chinese Literature and Culture 10, no. 1 (2023): 81–107. http://dx.doi.org/10.1215/23290048-10362392.

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Abstract Guixiu 閨秀 (cultivated gentlewomen of the inner chambers) and cainü 才女 (women of talent) arguably became authorly identities (referring to women writing in classical verse) as women's literary culture took shape in Ming-Qing China. However, the guixiu and cainü were gradually eclipsed by their rising “modern” sisters, xin nüxing 新女性 (new women) and nü zuojia 女作家 (women writers), during the late-Qing reform (1890s) and the early-Republican New Culture movement (1910s–1920s). This study provides a historical investigation into two cases of the literary practice of men and women who carri

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15

Lee, Nam-myon. "A Study on Cho Han-young(曺漢英)'s Poetry in the 『Seolgyosuchangjip(雪窖酬唱集)』". Daedong Hanmun Association 77 (31 грудня 2023): 61–89. http://dx.doi.org/10.21794/ddhm.2023.77.61.

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This paper was attempted to examine the poetry of Cho Han-young found in the collection Seolgyosuchangjip. In 1639, after the Manchu War of 1636(丙子胡亂), the Qing Dynasty requested the deployment of naval forces(水軍) from Joseon for their war against the Ming Dynasty. In response, Kim Sang-heon(金尙憲), Cho Han-young, and Chae Ihang(蔡以恒) submitted a petition opposing the dispatch of naval forces. As a result, the Qing Dynasty summoned these three men to Shenyang(瀋陽). During their confinement in Shenyang's prison, Cho Han-young and Kim Sang- heon spent their time composing poetry, the poems exchanged

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16

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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17

Chen, Dandan. "The Drifting of the “South” to Beijing:The Southern Factor in Beijing Culture of the Early Qing." Journal of Chinese Humanities 2, no. 1 (2016): 120–39. http://dx.doi.org/10.1163/23521341-12340029.

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How did southern China figure in Beijing, the Qing capital? Here “the South” (Jiangnan) must be understood as a cultural rather than geographical term. It does not, however, merely refer to the cultural space in which intellectuals gathered but, rather, to their lifestyle and spiritual existence typical of the elites who resided in regions south of the Yangzi River. This sense of the South involved the body, sense, memory, and everyday experience of Han culture in this period. Using Foucault’s notion of the “body politic,” I consider the South in opposition to macro politics, the Qing regime,

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18

Mann, Susan. "Widows in the Kinship, Class, and Community Structures of Qing Dynasty China." Journal of Asian Studies 46, no. 1 (1987): 37–56. http://dx.doi.org/10.2307/2056665.

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In 1934 Liu Jihua, a classically trained feminist at Yanjing University, published an article on the history of the concept of chastity in China. Meticulously documented and lavishly illustrated with quotations from the classics (beginning with the Book of Changes), her long essay argued that, by the Qing dynasty, female chastity had “become a religion” (zongjiaohua): a prescriptive norm accepted as a matter of faith by most men and women.

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19

Bell, Catherine. "Worshiping the Ancestors: Chinese Commemorative Portraits. By Jan Stuart and Evelyn S. Rawski. [Washington, DC and Stanford, CA: Freer Gallery of Art and the Arthur M. Sackler Gallery in association with Stanford University Press, 2001. 216pp. $75.00. ISBN 08047 4262 6.]." China Quarterly 173 (March 2003): 214–51. http://dx.doi.org/10.1017/s000944390343012x.

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This lovely book accompanies a show of ancestor portraits from the mid-15th to the 20th century held at the Smithsonian's Arthur M. Sackler Gallery in 2001. The Sackler's recently acquired collection, supplemented for the show with contributions from the Freer Gallery and private collections, consists of 85 paintings depicting mostly noble and upper-class men and women, probably sold by families caught in the disruptions of the late Qing.

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20

Lee, Yuen Ting. "Active or Passive Initiator: Cai Yuanpei's Admission of Women to Beijing University (1919–20)." Journal of the Royal Asiatic Society 17, no. 3 (2007): 279–99. http://dx.doi.org/10.1017/s1356186307007250.

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Among all the inequalities of traditional Chinese society, education was one of the most obvious. In most cases, girls and women were not expected to receive education at the highest level and in late Qing China, most Chinese women did not have access to a university education. Cai Yuanpei (1868–1940), an educator of the late Qing era and of Republican China, was renowned for his progressivism towards women. His broad-mindedness can be perceived in the way he advocated and implemented for girls and women educational opportunities on a par with those available to boys and men. Although many of

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21

Wu, Shellen. "THE SILENT HALF SPEAKS." Journal of Chinese History 2, no. 1 (2017): 203–10. http://dx.doi.org/10.1017/jch.2017.33.

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It wasn't so long ago that histories of China's rocky transition to modernity featured a small and entirely male cast of characters. In the works of the first generation of American Sinologists, from John King Fairbank to his most famous students such as Joseph Levenson, a few men, from late Qing statesman Li Hongzhang 李鴻章 to reformers and revolutionaries like Kang Youwei 康有為, Sun Yatsen 孫中山, and Liang Qichao 梁啟超, loomed large over the narrative of the Chinese revolution. Into this lacuna Mary Rankin's rediscovery of the late Qing female martyr Qiu Jin 秋瑾 came as a thunderbolt. Her work opened

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22

Vitiello, Giovanni. "Exemplary Sodomites: Chivalry and Love in Late Ming Culture." NAN NÜ 2, no. 2 (2000): 207–57. http://dx.doi.org/10.1163/156852600750072259.

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AbstractThis essay explores the ideological allegiances between the chivalric (xia) and the romantic (qing) in late Ming fiction and culture. Focusing on notions of friendship and love between men and their role in the formation of the late Ming romantic ideal, it also discusses the discourse on sodomy articulated in two treatises on male friendship by the Jesuit missionaries Matteo Ricci and Martino Martini, and the hypothesis of a late Ming homoerotic fashion.

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23

Giersch, C. Pat. "“A Motley Throng:” Social Change on Southwest China's Early Modern Frontier, 1700–1880." Journal of Asian Studies 60, no. 1 (2001): 67–94. http://dx.doi.org/10.2307/2659505.

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Shi Shangxian was the youngest son of an impoverished Han (ethnic Chinese) family living in eighteenth-century Yunnan Province. As a boy, he was sold to another Han family for the purpose of marrying one of the family's daughters. Although there is no record of his married life, it apparently was not a happy one. Shi left his wife in 1748, never to return, and drifted southwestward toward the Burmese frontier to engage in commerce between the booming Munai mining region and the Tai polity of Keng Tung (now part of Burma). Shi eventually remarried, this time to an indigenous woman who belonged

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24

Dodds, Sophie. "“Rotting Away Into A Woman”: Castration, Gender and Biological Sex in Late Imperial Fiction." Columbia Journal of Asia 3, no. 1 (2024): 1–16. https://doi.org/10.52214/cja.v3i1.12993.

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In the aftermath of the Ming-Qing transition, philosopher Tang Zhen 唐甄 (1630–1704) wrote of eunuchs: “If a castrated individual can become a female, then [the eunuch] is acceptable, but if they cannot do this, then they remain a male” 奄若化為女子則可，不然，固男也. Here, Tang suggests the topical question: without sexual potency, does a castrated male become female? And if not, what is to be made of an emasculated male? Due to their perceived part in the dynastic fall of the Ming, eunuchs were a subject of curiosity and unease among Qing scholars like Tang, who began to question the effects of castration up

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25

MacCormack, Geoffrey. "Liability for Suicide in Qing Law on Account of Filthy Words." NAN NÜ 12, no. 1 (2010): 103–41. http://dx.doi.org/10.1163/156852610x518219.

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AbstractThis essay examines the Qing legislation enacted in the course of the eighteenth century to impose punishments on men who used 'filthy language' towards a woman, so driving her to commit suicide. In addition, the decisions of the Board of Punishments, interpreting this legislation, are discussed. Essentially, three distinct offences are to be identified: (i) tiaoxi or the use of words expressing a desire to have sexual intercourse (punished capitally), (ii) xiexia or the use of words of commonplace abuse without sexual invitation (punished with exile), and (iii) xixue or the use of wor

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26

Elman, Benjamin A. "Cherishing Men from Afar: Qing Guest Ritual and the Macartney Embassy of 1793 (review)." China Review International 3, no. 2 (1996): 430–34. http://dx.doi.org/10.1353/cri.1996.0040.

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27

Wu, Jing 吴晶, and Xiuhua 马秀华 Ma. "Review: QING MU CHUAN 'GREENWOOD RIVERSIDE' by Ye Guangqin." ASIAN HIGHLANDS PERSPECTIVES 60 (August 21, 2021): 426–35. https://doi.org/10.5281/zenodo.5229351.

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Ye Guangqin 叶广芩. 2007. <em>Qing mu chuan </em><em>青木川</em><em> [Greenwood Riverside].</em> Xi'an 西安: Taibai wen yi chu ban she太白文艺出版社 [Shaanxi Taibai Literature & Art Publishing House]. 301pp. ISBN 978-7-80680-467-4 (paperback 28RMB).   Ye Guangqin (Gao Minna, Du Lixia, and Liu Danling, translators). 2012.<em> Greenwood Riverside.</em> New York: Prunus Press USA, vols 1&2. 617pp. ISBN 978-1-61612-062-7 (paperback 36USD).   Born in 1948 in Beijing of the Manchu Yehe Nara Clan, related to the Empress Dowager Cixi, and her parents' thirteenth child, Ye Guangqin is a nove

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Horowitz, Richard S. "Breaking the Bonds of Precedent: The 1905–6 Government Reform Commission and the Remaking of the Qing Central State." Modern Asian Studies 37, no. 4 (2003): 775–97. http://dx.doi.org/10.1017/s0026749x03004025.

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On January 29, 1901, in the grim aftermath of the Boxer Uprising and the humiliating foreign invasion of north China that followed, the Empress Dowager Cixi issued a famous edict that initiated the New Policy (xinzheng) reforms.The weakness of China is caused by the strength of convention and the rigid network of regulations. We have many mediocre officials but few men of talent and courage. The regulations are used by mediocre men as the means of their self-protection, and taken advantage of by government clerks as sources of profit. The government officials exchange numerous documents but th

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Kim, Nanny. "Silver Mines and Mobile Miners in the Southwestern Borderlands of the Qing Empire." Journal of the Economic and Social History of the Orient 63, no. 1-2 (2019): 117–56. http://dx.doi.org/10.1163/15685209-12341506.

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AbstractThis article explores mining as the motor of temporary and permanent migration into the Far Southwest of Ming and Qing China. It focuses on the workforce of borderland silver mines, specifically on travel routes and the geography of recruitment. Durations and costs of the journeys reflect the existence of efficiently organized networks. The men who set out for the mines did so in the expectation of making money and returning home with handsome gains. This provides insights into the sizeable and profitable non-agrarian sector in the late imperial economy.

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Meyer-Fong, Tobie. "Packaging the Men of Our Times: Literary Anthologies, Friendship Networks, and Political Accommodation in the Early Qing." Harvard Journal of Asiatic Studies 64, no. 1 (2004): 5. http://dx.doi.org/10.2307/25066725.

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Atwill, David G. "Blinkered Visions: Islamic Identity, Hui Ethnicity, and the Panthay Rebellion in Southwest China, 1856—1873." Journal of Asian Studies 62, no. 4 (2003): 1079–108. http://dx.doi.org/10.2307/3591760.

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On 19 may 1856, qing officials in kunming, the capital of the southwestern Chinese province of Yunnan, systematically carried out a three-day massacre of the city's Hui (Muslim Yunnanese). Han townspeople, the local militia, and imperial officials methodically slaughtered between four and seven thousand Yunnan Hui—men, women, and children—burned the city's mosques to the ground, and posted orders to exterminate the Hui in every prefecture, department, and district in Yunnan (QPHF 1968, 6:20a, 8:4a; Gui 1953, 73). This massacre and the widespread attacks that followed signaled the beginning of

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Orliski, Constance. "THE BOURGEOIS HOUSEWIFE AS LABORER IN LATE QING AND EARLY REPUBLICAN SHANGHAI." NAN NÜ 5, no. 1 (2003): 43–68. http://dx.doi.org/10.1163/156852603100402412.

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AbstractDuring the late Qing and early Republic, Chinese reformers, such as Liang Qichao, argued that because all women were "consumers" and not "producers," they had weakened the state by posing a financial burden to the family and a collective impediment to economic development. This article examines the diverse responses inspired by this construction of womanhood as they appeared in the burgeoning female press of the period. Deploying this new medium of communication, the women and men who endeavored to define nügong, female labor, embedded in their representations of "women's work" contrar

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Li, Chunji. "Exchanges between Literary Men of Pan family(潘氏)of Ohyeon(吳縣) Qing Dynasty(淸)and Literary Men of Joseon(朝鮮文人)". Journal of Korean Literature in Classical Chinese ll, № 65 (2017): 323–55. http://dx.doi.org/10.30527/klcc..65.201703.010.

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34

Chen, Yuh-Neu. "The Social Backgrounds, Dharma Lineages, and Achievements of Women Chan Masters, 1572–1722." Religions 14, no. 10 (2023): 1241. http://dx.doi.org/10.3390/rel14101241.

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This article continues the investigation of my previous paper ‘Wan Ming Qing chu dongnan yanhai gangkou Fosi de biqiuni shenying’ 晚明清初東南沿海港口佛寺的比丘尼身影 (‘The Historic Image of the Bhikkhuni Who Lived at Buddhist Monasteries of Seaport Cities of Southeast China during the Late Ming and Early Qing Period’). While discussing the space of port city Buddhist monasteries and their urban environment, and how they aided or hindered the bhikkhuni monastic community, or individual bhikkhuni in their practice, life, and personal achievements, I also realized that a bhikkhuni’s family background and her conn

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35

Hu, Songsong. "Analysis of the Dance Score in the Qing Dynasty’s Confucian Music and Dance Classic Sheng Men Yue Zhi." Yixin Publisher 1, no. 3 (2024): 17–31. http://dx.doi.org/10.59825/jms.2024.1.3.17.

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Du, Xingjie. "Destruction of Patriarchal Society by Nu Shu in Snow Flower and Secret Fan." Theory and Practice in Language Studies 11, no. 1 (2021): 92. http://dx.doi.org/10.17507/tpls.1101.11.

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Lisa See’s Snow Flower and Secret Fan is set in Emperor Taoguang period-late Qing Dynasty that is featured by patriarchal society. One of typical features of the patriarchal society is that the male is the center of everything, while the female is in a disadvantaged position, which is clearly shown in the novel. However, Laotong–a kind of woman’s friendship in the novel can be regarded as a sort of female rebellion to the patriarchal society. They communicate with each other in a special way that men have no access to, which in a way wins more space for women in feudal society in which men alw

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Gabbiani, Luca. "‘The Redemption of the Rascals’: The Xinzheng Reforms and the Transformation of the Status of Lower-Level Central Administration Personnel." Modern Asian Studies 37, no. 4 (2003): 799–829. http://dx.doi.org/10.1017/s0026749x03004037.

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Two of the main practical problems which confronted the Xinzheng reforms (1901–1911) were, on the one hand, financial issues, and on the other, personnel issues. In this paper, I will concentrate on the latter. When one thinks of the reforms in relation to administrative personnel, the main aspects generally brought up are centered upon innovations introduced at that time. Among other things, we could mention the new schools or, to be more general, the new educational system that was built up around the empire—mostly after 1900—to prepare a new generation of officials trained in specific field

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Sela, Ori. "Introduction: Paving the Old-New Way from Qing to China." Science in Context 30, no. 3 (2017): 213–17. http://dx.doi.org/10.1017/s0269889717000151.

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The funeral procession of Sheng Xuanhuai (盛宣懷, 1844–1916) – the renowned Qing scholar-official, financier, and “father of Chinese industrialism” – meandered through the streets of Shanghai on 18 November 1917. The funeral was a grand event, one that was purportedly documented in film, later to be distributed as the first “news short-film” (新聞短片) in China. TheNorth China Heraldreported on the event in some detail, at times in rather florid language, and suggested that “the cortege was splendid and impressive, bringing back the days of the Manchu emperors. The ceremonial costumes, the musical in

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Gimpel, Denise. "Freeing the Mind through the Body: Women's Thoughts on Physical Education in Late Qing and Early Republican China." NAN NÜ 8, no. 2 (2006): 316–58. http://dx.doi.org/10.1163/156852606779969789.

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AbstractPhysical education (tiyu/ticao) was an important topic in China at the turn of the nineteenth century. Healthy citizens were to provide the foundations of a healthy China, one that could find its rightful place among the strong nations of the world and no longer be considered the "sick man of Asia." Many texts dealt with the kind of physical education that was perceived as necessary, and the physique was an issue in both educational regulations, school curricula and general reform demands. However, as elsewhere in the world, there was a clear distinction made between what was felt appr

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Chongjie, Chen, Yoan Yoan, and Kelly Kelly. "Analysis of Society Conditions/Reality During Chinese Feudal Era in the Novel Liaozhai Zhiyi." Lingua Cultura 4, no. 2 (2010): 173. http://dx.doi.org/10.21512/lc.v4i2.365.

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Liaozhai Zhiyi is a compilation of short stories created by the Qing Dynasty novelist, Pu Songling. The main concept is not centered on regular ghost stories, but the author told a story on real life and the fantasy world by describing realities of society life in the feudal era. The author, through stories in Liaozhai Zhiyi, analyses social reality in their education, politics, love, economic and moral aspects. The author of Liaozhai Zhiyi uses of a lot of stories concerning fox spirits, ghosts, and other types of spirits in portraying his critics and anger towards incidents happening in feud

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Weststeijn, Thijs. "‘Intoxicated, we listened to warblers and swallows chattering in the spring wind’." Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek Online 70, no. 1 (2020): 294–309. http://dx.doi.org/10.1163/22145966-07001013.

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The affinity between the landscape painter Wu Li and François de Rougemont, a Jesuit missionary based in Changshu, is a rare example of friendship between a Chinese and a European in the seventeenth century. Their encounter, which seemingly resulted in the first Chinese painting partly dedicated to a European, evidences the role of the visual arts as a social lubricant. These arts included engravings imported from the Netherlands, works produced in China, and Sino-European co-productions. Aspects of patronage of Christian art in provincial China of the early Qing period come into closer view a

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Guo, Qitao, and Harriet T. Zurndorfer. "The Female Chastity Cult in Huizhou during the Late Imperial Era: Demographics, Books, and Monuments." Nan Nü 17, no. 1 (2015): 1–8. http://dx.doi.org/10.1163/15685268-00171p01.

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This essay introduces the region of Huizhou famed for its scenery, its commercial agriculture, its merchants who traded local products all over the empire, and the lineages to which these men belonged. Huizhou was also known for the high numbers of its chaste women who during the Ming dynasty came under the scrutiny of the local community. The female chastity cult in Huizhou was manifested in various ways, and the three articles in this special Nan Nü theme issue examine how demographic data based on lineage records, special Huizhou printed editions of the classic ‘Biographies of Women’, and c

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김수경. "A Study on the Aspects of Shihjing Used in Exchanging Poetry between Envoys to Yanjing and Literary Men in Qing Dynasty." 한국학논집 ll, no. 57 (2014): 137–62. http://dx.doi.org/10.18399/actako.2014..57.005.

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Zhang, Xuefei, and Xiaoming Yang. "How Social Transformation Is Affecting Female Clothing Change in the Late Qing Dynasty and the Early Republic of China." Asian Social Science 16, no. 10 (2020): 53. http://dx.doi.org/10.5539/ass.v16n10p53.

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During the late Qing dynasty and the early Republic of China, women&#39;s clothing had a revolutionary change. Under the unprecedented social transformation in a millennium, Social Darwinism called for &ldquo;mother of the citizens&rdquo;, arousing public concern to release women&#39;s bodies. Anti-foot-binding movement awakened women&#39;s self-awareness and planted a hint of women&#39;s emancipation. While Feminism turned the value to the &ldquo;parity of citizens,&rdquo; women disguised their female character and dressed as men. Early Qipao was widespread dur

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Zamperini, Paola. "But i nEver Learned To Waltz: the "Real" and Imagined Education of a Courtesan in the Late Qing." NAN NÜ 1, no. 1 (1999): 107–44. http://dx.doi.org/10.1163/156852699x00072.

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AbstractThis article illustrates the complex web of agency, voice, compliance, and resistance that men and women alike wove and unraveled in (re)presenting fictional and nonfictional versions of the education and the life-cycle of courtesans at the turn of last century. On the one hand, it shows how Chinese male novelists appropriate the long-standing cliche of the courtesan to expand (albeit in a limited way) and exoticize the horizons of female subjectivity. On the other hand, it reveals how, thanks to the explosive development of print culture begun in the late nineteenth century, the court

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Gibbs, Levi S. "Going Beyond the Western Pass: Chinese Folk Models of Danger and Abandonment in Songs of Separation." Modern China 47, no. 2 (2021): 178–207. http://dx.doi.org/10.1177/0097700419860417.

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From the early Qing dynasty (1644–1911) to the beginning of the People’s Republic, men in northern China from drought-prone regions of northwestern Shanxi province and northeastern Shaanxi province would travel beyond the Great Wall to find work in western Inner Mongolia, in a migration known as “going beyond the Western Pass” 走西口. This article analyzes anthologized song lyrics and ethnographic interviews about this migration to explore how songs of separation performed at temple fairs approached danger and abandonment using traditional metaphors and “folk models” similar to those of parents p

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Gibbs, Levi S. "Going Beyond the Western Pass: Chinese Folk Models of Danger and Abandonment in Songs of Separation." Modern China 46, no. 5 (2019): 490–520. http://dx.doi.org/10.1177/0097700419874888.

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From the early Qing dynasty (1644–1911) to the beginning of the People’s Republic, men in northern China from drought-prone regions of northwestern Shanxi province and northeastern Shaanxi province would travel beyond the Great Wall to find work in western Inner Mongolia, in a migration known as “going beyond the Western Pass” 走西口. This article analyzes anthologized song lyrics and ethnographic interviews about this migration to explore how songs of separation performed at temple fairs approached danger and abandonment using traditional metaphors and “folk models” similar to those of parents p

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박종훈. "Joseon recognition that literary men of Qing period －A study on the the introduction and epilogue that 「Dongyugib」 and 「Bongsado」of Akedon－." Journal of East Aisan Cultures ll, no. 53 (2013): 147–74. http://dx.doi.org/10.16959/jeachy..53.201305.147.

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Lee, John. "Cherishing Men from Afar: Qing Guest Ritual and the Macartney Embassy of 1793, by James L. HeviaCherishing Men from Afar: Qing Guest Ritual and the Macartney Embassy of 1793, by James L. Hevia. Durham, North Carolina, Duke University Press, 1995. xv, 292 pp. $49.95 U.S. (cloth), $15.95 U.S. (paper)." Canadian Journal of History 31, no. 1 (1996): 150–52. http://dx.doi.org/10.3138/cjh.31.1.150.

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Liu, Haisa, Changqing Fu, and Weicong Li. "Silk road heritage: The artistic representation of port trading culture in the images of characters in Qing Dynasty Guangzhou export paintings." PLOS ONE 19, no. 10 (2024): e0308309. http://dx.doi.org/10.1371/journal.pone.0308309.

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As customized artistic commodities, export paintings mirrored Guangzhou’s unique overseas trade culture and social power in a microscopic view, nevertheless, few researchers have delved into the cultural relationship between the use of the painting techniques and the characters of the export paintings. Based on an iconographic approach, this article aims to analyze the historical iconography information of the Qing dynasty export paintings from the perspective of the trade development and cultural exchange between the East and West during the 18th century by the study of the export paintings’

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