1-12 of 12 Results  for:

  • Early Imperial China, Qin-Han x
Clear all


Buddhist Religious Practice in Imperial China  

Natasha Heller

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.


China’s Imperial Institution  

Yuri Pines

Emperors were the symbolic and administrative pivot of the Chinese empire ever since its establishment in 221 bce. They were arguably the most powerful human beings on earth. Their nominal authority was limitless, and it encompassed the administrative, military, economic, social, religious, and intellectual spheres to mention only a few. Moreover, the emperors’ semi-sacral status added superhuman dimensions to the imperial position. And yet, only very few emperors were able to impose their will in full. The combination of limitless institutional authority and limited personal power is the major paradox of China’s emperorship. 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 bce) sought peace and stability in their realm and came to the conclusion that these are attainable only under the omnipotent universal sovereign. Yet being aware of the dangers of the ruler’s potential mediocrity, these thinkers tried to create a system in which the ruler reigns but not rules, and the effective power rests with the ministers of proven intellectual and moral abilities. Although the system they envisioned never worked perfectly and allowed periodic recurrences of the emperors’ abuse of power, overall their goal was achieved. The imperial literati were more often than not able to moderate the emperor’s whims and create a viable mode of rule in which the hereditary monarchy at the top was maintained by the meritocratic bureaucracy below. Despite persistent tensions, the system was flexible enough to ensure the empire’s exceptional political durability.


The Expansion of the Qing Dynasty of China and the Zunghar Mongol State  

Peter Perdue

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.


Fiscal Policy and Institutions in Imperial China  

Taisu Zhang

Up until the final four decades of the Qing Dynasty, fiscal extraction in imperial China was primarily a matter of taxing agricultural production, generally in the form of an annual property tax assessed on the basis of landholding, and collected in either grain or cash. All major dynasties prior to the Qing wielded this fiscal instrument somewhat flexibly, with large-scale reforms, usually leading to significantly higher taxes, occurring around mid-dynasty, but the Qing broke this trend: the absolute volume of agricultural taxes remained locked in place for the great majority of its 278-year life span, despite a near tripling of both the population and the economy. This eventually rendered the Qing fiscal state an extreme outlier in both horizontal and vertical comparisons: relative to the economy it governed, not only was it much smaller than its major early modern competitors, ranging from Japan to Western European states to other central Asian empires, but it was also probably the smallest post-Qin dynastic state by far. Preexisting scholarship has largely failed to identify, let alone explain, this sudden and dramatic shift in fiscal policy towards the end of China’s imperial history. There are a number of possible explanations for it, some of which have appeared in the extant literature, but the most promising one—which has not appeared—seems to be that the extraordinary circumstances of the Ming–Qing transition served as the catalyst for a decisive conservative turn in Chinese fiscal thought, pushing the Qing state into a fundamentally different political and institutional equilibrium than its predecessors.


Gender and Social Life in Imperial China  

Weijing Lu

Social life in imperial China was structured on the Confucian gender principles of the separation of male and female and the division of “inner and outer” spheres. Homosociality prevailed while heterosociality was limited. Homosociality dominated the forms and manners of social interaction. Men moved around freely and faced little constraint in forging relationships and networks, while women were largely homebound and secluded. In general, women enjoyed more physical freedom in earlier imperial times than in late imperial China, when seclusion of women intensified thanks to the rise of the female chastity cult and the spread of the practice of foot-binding. But even in the late imperial period, women were able to form networks and communities, in person or by means of writing. Local traditions and stages in the life cycle influenced women’s lived experiences of socialization, and class also played an important part in social life for both men and women. For example, education and a government career provided main venues for elite male socialization but for the men in lower social classes, their networks were built around localized institutions such as temple associations, sworn brotherhood, secret societies, and native place association.


Imperial Maritime China  

Angela Schottenhammer

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.


The Imperial State and the Ruling Elite  

Song Chen

The ruling elite of imperial China was composed of diverse groups, including imperial clansmen and in-laws, eunuchs and other palace attendants, as well as incumbents of a vast civil and military bureaucracy who had hailed, in some historical periods, from different social, cultural, and ethnic backgrounds. The distribution of power among these groups shifted constantly in tandem with the vagaries of political situations. Of these groups, the most prominent and best documented were the shi, who derived their status from a confluence of economic, social, political, and cultural resources. What it meant to be a shi and who qualified as a shi varied greatly over time. The first shi were men of talent who were recruited into government on account of their administrative, military, and diplomatic abilities, regardless of their family or regional origin. The rise of these shi was itself a corollary of China’s transition into the imperial era, which was marked by a persistent endeavor by warring states to build an effective bureaucratic administration staffed by capable men. Within a few centuries, however, the shi had become a semi-hereditary elite, comprising a relatively small number of families that monopolized high offices in government, resided in the capital, and married almost exclusively among themselves. This superelite dissipated in the 10th and 11th centuries, in the midst of a series of economic, social, and political changes that profoundly transformed the character of the shi as well as their relationship to the imperial state and local society. In the subsequent millennium, learning took precedent over pedigree and officeholding in defining shi status. Hence, the shi became a more inclusive epithet and was adopted by all men who had the education that qualified them for government service, thus blurring the distinction between government officials and a more diffuse stratum of local leaders. These transformations took place in the context of longue-durée economic and social changes from Song times onwards, including the growth of private wealth, the spread of printing, the expansion of the educated population, and the development of various local social institutions.


Military Technology and Organization in Imperial China  

Peter Lorge

Warfare and the military were at the center of the imperial Chinese state, though their significance was downplayed by government officials and the literati. Chinese dynasties fielded armies organized and supported by the central government that combined infantry and cavalry forces, and mixed part-time (militia) and professional soldiers. Cavalry and infantry forces were strongly, though not exclusively, connected to ethnic background. The best and most numerous cavalry came from steppe groups, and the best and most numerous infantry were Chinese. The stirrup and guns were invented in China, changing the course of both Chinese and world military history. China also had a highly developed tradition of military thought that drew upon a classical tradition and was vastly elaborated and expanded upon during the imperial period. What most distinguished imperial China from its earlier period was the effective use of war to create and support a unified state. Overall, the history of warfare and the military in imperial China was one of technological and intellectual sophistication in support of state power.


Print Culture and the Circulation of Knowledge in Imperial China, 8th–17th Centuries  

Lucille Chia

Print culture in imperial China spans over twelve hundred years, from the late 7th century ce to the end of the Qing Dynasty in 1911. During this long period, mechanical reproduction of texts and image meant primarily woodblock printing (xylography), and, to a lesser extent, typography, using movable types made of wood, metal, and ceramics. Xylography was first used for religious purposes, such as prayer sheets and scriptures, but by the late 8th century, nonreligious imprints for daily use were produced. Only in the mid-10th century, however, did the state and the literati elite begin to produce and disseminate many nonreligious works in print. Thus, the dramatic growth in the number and diversity of imprints produced by government, private, religious, and commercial publishers took off in the Song Dynasty (960–1279), due in great part to the state’s efforts to compile and publish many works. One may argue, however, that not until the Ming Dynasty (1368–1644) would print culture be sufficiently widespread to be in ascendance, as evidenced by the great variety of works, the evolving page designs, and the changing attitudes of readers toward imprints. By the mid Qing Dynasty (1644–1911), printing had spread throughout the country into remote regions and throughout all levels of society. Changes in publishing culture from the 19th century onward were spurred by the adoption of new print technologies from the West, such as lithography and movable-type letterpress, which allowed for faster publication of far greater press runs, even as the traditional printing technologies continued to be used. Finally, it is important to note that a thriving manuscript culture continued to coexist with print until at least the late 19th century. The parting of the ways between print and manuscript became lasting only with the dominance of modern print technologies in the 20th century.


The Xiongnu  

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 bce, the Xiongnu created the first empire to unify much of Inner Asia. The Xiongnu Empire stretched from Manchuria in the east to the Aral Sea in the west, from the Baikal region in the north to the Ordos and Gansu regions of China in the south. In the 2nd century bce, the Xiongnu also subjected the Han Empire of China to tribute payments. However, late in that century, the Han broke the heqin policy of engagement with the Xiongnu and began a long struggle for supremacy with its northern foe. Political instability arising from protracted struggles over the imperial succession gradually undermined the Xiongnu Empire. In the middle of the first century ce, the state splintered into two halves: the Northern Xiongnu and the Southern Xiongnu. The Southern Xiongnu later conquered Northern China in the early 4th century ce, while the remnants of the Northern Xiongnu became the political and cultural forebears of the later Huns of western Eurasia.


The Yellow River, the Chinese State, and the Ecology of North China  

David A. Pietz

Flowing through the North China Plain, one of China’s major agricultural regions, the Yellow River has long represented a challenge to Chinese governments to manage. Preventing floods has been an overriding concern for these states in order to maintain a semblance of ecological equilibrium on the North China Plain. This region’s environment is heavily influenced by seasonal fluctuations in precipitation, leading to a long history of famine, particularly in the late 19th and early 20th centuries when water management structures disintegrated with the deterioration of the imperial system. In the 20th century, new civil and hydraulic engineering techniques and technologies held the promise for enhanced management of the region’s waterways. After 1949, the new government of the People’s Republic used a hybrid approach consisting of the tenets of multipurpose water management combined with the tools of mass mobilization that were hallmarks of the Chinese Communist Party. The wide-ranging exploitation of surface and groundwater resources during the Maoist period left a long shadow for the post-Mao period that witnessed rapid consumption of water to fuel agricultural, industrial, and urban reforms. The challenge for the contemporary state in China is creating a system of water allocation through increased supply and demand management that can sustain the economic and social transformations of the era.


Zhang Qian  

Shujing Wang

Zhang Qian was a prominent diplomat of the Western Han dynasty in ancient China. Under the threat of the powerful nomadic federation called the Xiongnu, Emperor Wu dispatched Zhang Qian to Central Asia to establish military alliances with the Yuezhi and the Wusun. Zhang Qian also led a diplomatic mission to the kingdoms near the southwest frontier of Han China. His pioneering travels profoundly affected not only Sino-foreign relations in the centuries around the common era but also the development of the Silk Roads. His reports provided the Han government with firsthand information on the states in the Western Regions and beyond and greatly contributed to the exchanges of goods, knowledge, and ideology between Han China and the outside world. In later periods, he became an icon of long-distance travel. Wall paintings, legends, and decorative themes that were created based on his journeys clearly demonstrate his continual influence. More recently, in 2014, a tomb attributed to Zhang Qian was included as a site on the UNESCO World Heritage List.