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"Dazzled by the model of Japan’s Western-style constitutional government, Chinese officials and elite activists made plans to establish locally elected councils. By October 1911, government agencies had reported the establishment of about 5,000 councils. Throughout the period, data on self-government reforms collected from localities were compiled in provincial capitals, then collated, summarized, and archived in Beijing. Simultaneously, directives were being sent from the capital to the provinces. From this wealth of previously unexamined material, Roger R. Thompson draws a portrait-in-motion of the reforms. He demonstrates the energy and significance of the late-Qing local-self-government movement, while making a compelling case that it was separate from the well-studied phenomenon of provincial assemblies and constitutionalism in general."
During its fifty years of existence the People's Republic of China has seen dramatic changes, from the proclamation of the independent state through the period of the Communist Revolution, the Cultural Revolution, the Reform Period. These changes are analysed from the political, economic and social points of view, chllaenging accepted orthodoxy. Throughout, the emphasis is on change in the context of contemporary China, and as part of the Chinese Communist Party's search for paths to development.
The Routledge Handbook of Revolutionary China covers the evolution of Chinese society from the roots of the Republic of China in the early 1900s until the end of the Cultural Revolution in 1976. The chapters in this volume explain aspects of the process of revolution and how people adapted to the demands of the revolutionary situation. Exploring changes in political leadership, as well as transformation in culture, it compares the differences in experiences in urban and rural areas and contrasts rapid changes, such as the war with Japan and Communist ‘liberation’ with evolutionary developments, such as the gradual redefinition of public space. Taking a comprehensive approach, the themes covered include: • War, occupation and liberation • Religion and gender • Education, cities and travel. This is an essential resource for students and scholars of Modern China, Republican China, Revolutionary China and Chinese Politics.
Despite the rich heritage of numerous complaint systems in Chinese history, most Western as well as Chinese studies of one or more complaint systems in the PRC and earlier periods have paid little systematic attention to the origins, development, practices, impact, and nature of similar institutions in the longue durée of Chinese history. This book fills this gap, providing the reader with a comprehensive study of complaint systems in Chinese history from early times to the present. As such it will be of huge interest to students and scholars of Chinese history, politics and law.
Tian, or Heaven, had multiple meanings in early China. It had been used since the Western Zhou to indicate both the sky and the highest god, and later came to be regarded as a force driving the movement of the cosmos and as a home to deities and imaginary animals. By the Han dynasty, which saw an outpouring of visual materials depicting Heaven, the concept of Heaven encompassed an immortal realm to which humans could ascend after death. Using excavated materials, Lillian Tseng shows how Han artisans transformed various notions of Heaven—as the mandate, the fantasy, and the sky—into pictorial entities. The Han Heaven was not indicated by what the artisans looked at, but rather was suggested by what they looked into. Artisans attained the visibility of Heaven by appropriating and modifying related knowledge of cosmology, mythology, astronomy. Thus the depiction of Heaven in Han China reflected an interface of image and knowledge. By examining Heaven as depicted in ritual buildings, on household utensils, and in the embellishments of funerary settings, Tseng maintains that visibility can hold up a mirror to visuality; Heaven was culturally constructed and should be culturally reconstructed.
The Palace of Eternal Joy (Yongle gong) is a mammoth cult site dedicated to one of late imperial China’s most popular deities, Lu Dongbin. In one of the first book-length studies of a Chinese sacred site, Paul Katz focuses on the Palace’s role in the development of Lu's legend. This highly innovative approach takes into account the various "histories" of the Palace presented in different texts and surpasses previous scholarship by stressing the ways in which the site both reflected and produced cultural diversity. Katz breaks new ground by analyzing the texts in terms of the textuality--the processes by which they were produced, transmitted, and understood. The study begins with a detailed description of the Palace of Eternal Joy and a brief account of its history. The reader is then introduced to the cult of Lu Dongbin. Special consideration is given to various hagiographical traditions, particularly those that influenced the growth of his cult at Yongle. Throughout late imperial China, a growing number of worshipers (among them scholar-officials, Taoist priests, artisans, and dramatists) created an ever-burgeoning variety of images of Lu, ranging from a patron god of ink-makers and prostitutes to a member of that powerful yet rambunctious group of spirits known as the Eight Immortals. In this context, the author explores the Perfect Realization Taoist movement's adoption of Lu's cult during the Jin and Yuan dynasties and highlight the social and religious factors that led to Lu's immense popularity in north China during the late imperial era. Katz next looks at the four type of inscriptions found at the Palace (commemorative, official, hagiographical, and poetic) and identifies the Palace patrons who worshiped there and contributed to its growth. In the description and analysis of the Palace murals that follow, he divides these works into two types: those painted to provide a setting for, and even an object of, Taoist rituals performed at the Palace; and those used to instruct Perfect Realization Taoists and perhaps pilgrims. The final section traces the reception of the Palace texts among the people of Yongle and its environs. Here Katz examines the ways in which patrons tried to impose their representations of the Palace’s history and the cult of Lu Dongbin on other members of the community and assesses the extent to which these efforts succeeded. Images of the Immortal is richly informed by a wide reading in social, cultural, and literary theory as well as a thorough awareness of previous work in comparative and Chinese religion. Scholars of Taoism, Chinese popular religion, and art history will find it especially rewarding for its thought-provoking reinterpretation of an important religious figure and his cult.
In the early twentieth century, a time of political fragmentation and social upheaval in China, poverty became the focus of an anguished national conversation about the future of the country. Investigating the lives of the urban poor in China during this critical era, Guilty of Indigence examines the solutions implemented by a nation attempting to deal with "society's most fundamental problem." Interweaving analysis of shifting social viewpoints, the evolution of poor relief institutions, and the lived experiences of the urban poor, Janet Chen explores the development of Chinese attitudes toward urban poverty and of policies intended for its alleviation. Chen concentrates on Beijing and Shanghai, two of China's most important cities, and she considers how various interventions carried a lasting influence. The advent of the workhouse, the denigration of the nonworking poor as "social parasites," efforts to police homelessness and vagrancy--all had significant impact on the lives of people struggling to survive. Chen provides a crucially needed historical lens for understanding how beliefs about poverty intersected with shattering historical events, producing new welfare policies and institutions for the benefit of some, but to the detriment of others. Drawing on vast archival material, Guilty of Indigence deepens the historical perspective on poverty in China and reveals critical lessons about a still-pervasive social issue.
"Picturing the True Form investigates the long-neglected visual culture of Daoism, China’s primary indigenous religion, from the tenth through thirteenth centuries with references to both earlier and later times. In this richly illustrated book, Shih-shan Susan Huang provides a comprehensive mapping of Daoist images in various media, including Dunhuang manuscripts, funerary artifacts, and paintings, as well as other charts, illustrations, and talismans preserved in the fifteenth-century Daoist Canon. True form (zhenxing), the key concept behind Daoist visuality, is not static, but entails an active journey of seeing underlying and secret phenomena.This book’s structure mirrors the two-part Daoist journey from inner to outer. Part I focuses on inner images associated with meditation and visualization practices for self-cultivation and longevity. Part II investigates the visual and material dimensions of Daoist ritual. Interwoven through these discussions is the idea that the inner and outer mirror each other and the boundary demarcating the two is fluid. Huang also reveals three central modes of Daoist symbolism—aniconic, immaterial, and ephemeral—and shows how Daoist image-making goes beyond the traditional dichotomy of text and image to incorporate writings in image design. It is these particular features that distinguish Daoist visual culture from its Buddhist counterpart."
This work examines the history of urban planning and administration during modern China's first age of city-centered politics, focusing on the New Policies of the late Qing and the city administration movement of the 1920s. Between 1895 and 1937, the management of cities emerged as one of the chief challenges for the Chinese state. Through a detailed case study, based on newly available archival sources, of the process of urban reform in Chengdu, a key provincial capital in the interior, Kristin Stapleton shows how urban reformers permanently changed urban administration, the urban landscape, and urban life by promoting a new type of orderly and productive community in population centers despite the many upheavals of the late Qing and Republican eras.
"How do poor nations become rich, industrialized, and democratic? And what role does democracy play in this transition? To address these questions, Jongryn Mo and Barry R. Weingast study South Korea’s remarkable transformation since 1960. The authors concentrate on three critical turning points: Park Chung Hee’s creation of the development state beginning in the early 1960s, democratization in 1987, and the genesis of and reaction to the 1997 economic crisis. At each turning point, Korea took a significant step toward creating an open access social order.The dynamics of this transition hinge on the inclusion of a wide array of citizens, rather than just a narrow elite, in economic and political activities and organizations. The political economy systems that followed each of the first two turning points lacked balance in the degree of political and economic openness and did not last. The Korean experience, therefore, suggests that a society lacking balance cannot sustain development. Korean Political and Economic Development offers a new view of how Korea was able to maintain a pro-development state with sustained growth by resolving repeated crises in favor of rebalancing and greater political and economic openness."