Buddhist practice transformed the religious landscape in China, introducing new forms of mental cultivation and new ritual technologies within an altered cosmology of spiritual goals. Buddhist practice was carried out by individuals, but was equally as often a communal activity. A basic unit of religious practice was the family; Buddhist cultivation was also carried out by communities of practice at monasteries, which were also sites of large-scale rituals. Forms of religious practice included meditation, oral recitation, ritual performances including confession and vow making, and merit-making activities. Meditation encompassed following breath and exercises that recreated Buddhist images in the practitioner’s mind. Meditation could be carried out while sitting, or while walking, and might also incorporate recitation of scriptures, names of the Buddhas, and dhāraṇī. Indeed, meditation practices were most often embedded in liturgical sequences that included confession, vows, and merit dedication. The goal of these religious practices might be personal spiritual development; through the concept of merit transference, religious activities also worked to benefit others, especially the dead. The fundamental of components of Buddhist practice were present very early in the tradition’s history in China, and over time these elements were combined in new ways, and with reference to changing objects of devotion. The four major bodhisattvas of Mañjuśrī (Wenshu 文殊), Samantabhadra (Puxian 普賢), Kṣitigarbha (Dizang 地藏), and Avalokiteśvara (Guanyin 觀音) were especially important as objects of devotion, and also were emplaced in the Chinese landscape, where they were incorporated into pilgrimages.
Emperors were the symbolic and administrative pivot of the Chinese empire ever since its establishment in 221
The contradiction between the emperor’s nominal omnipotence and his limited ability to impose his personal will on his subjects was imbued into the imperial institution from its very inception. Chinese thinkers of pre-imperial age (pre-221
The Manchus, a powerful military state in northeast Eurasia, declared the founding of the Qing dynasty in the early 17th century. They conquered Beijing in 1644, and the core of Ming China by the end of the century, but they continued to expand into Central Eurasia, creating China’s largest enduring empire. Their most formidable rivals were the Mongols organized in the Zunghar state, which dominated western Mongolia, Xinjiang, and Tibet. Through daring military expeditions, adroit diplomacy, and extensive economic mobilization, the Qing rulers eliminated the Zunghar state, establishing uncontested power over Central Eurasia. After the conquest, the Manchus consolidated control of the region with productive economic policies, with extensive surveying and mapping, and by producing an official account of their military achievements. Qing expansion and Zunghar resistance left strong legacies for the definition of the territory of the empire and the Chinese nation that succeeded it in the 20th century.
Imperial China has a long-standing, multifaceted, and interesting imperial maritime history. Of particular importance in this context are the commercial dimensions of China’s maritime contacts with the outside world. From approximately the 7th century until Yuan 元 times (1279–1367), China even developed as a commercial maritime power, although its maritime trade was, until the late 11th century, basically dominated by foreign merchants. During the Yuan and early Ming dynasties (1368–1644), China was also a naval power—the attempts of Qubilai Khan (r. 1260–1295) to subdue Japan are well known. But their maritime interests took the Mongols as far as Southeast and South Asia. The early Ming 明 period, under the third Ming Emperor, Yongle 永樂 (r. 1403–1424), is characterized by unforeseen political, military, and commercial maritime expansion. After 1435, following the instructions of the first Ming emperor, Hongwu 洪武 (r. 1368–1398), China officially retreated from the seas and prohibited all private maritime commerce, until internal socioeconomic and financial problems and the great demand of foreigners—after 1500 also including the Europeans—for Chinese products urged the government to “reopen” its borders for trade. The rulers of the last imperial dynasty, the Qing 清 (1644–1911), first concentrated on securing their maritime borders against competing commercial and political interests, then managed a flourishing trade, increasingly also with Europeans, but were finally confronted with the colonialist and imperialistic claims of the Europeans. After the Opium Wars (1839–1842), the maritime commerce and politics of China were more and more controlled by European powers, especially the British.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Asian History. Please check back later for the full article.
Print culture in imperial China spanned over twelve hundred years, from the late 7th century
Hyun Jin Kim
The Xiongnu were an Inner Asian people who formed an empire, a state entity encompassing a multiethnic, multicultural, and polyglot population. The ruling elite of this empire were, for the most part, pastoralists. However, the empire also possessed a substantial agrarian base. In the late 3rd and early 2nd centuries
In the 2nd century