Mourning In Late Imperial China

Kutcher's study of mourning demonstrates how Qing China's Manchu leaders quietly but forcefully undermined, not reinvigorated, the Confucian mourning system.

Kutcher's study of mourning demonstrates how Qing China's Manchu leaders quietly but forcefully undermined, not reinvigorated, the Confucian mourning system.

During the late imperial era (1500-1911), China, though divided by ethnic, linguistic, and regional differences at least as great as those prevailing in Europe, enjoyed a remarkable solidarity. What held Chinese society together for so many centuries? Some scholars have pointed to the institutional control over the written word as instrumental in promoting cultural homogenization; others, the manipulation of the performing arts. This volume, comprised of essays by both anthropologists and historians, furthers this important discussion by examining the role of death rituals in the unification of Chinese culture.

Sheds new light on pre-modern Chinese gender relationships in the context of marriage, male Confucian literati self-presentation, and social networks. In the first study of its kind about the role played by intimate memory in the mourning literature of late imperial China, Martin W. Huang focuses on the question of how men mourned and wrote about women to whom they were closely related. Drawing upon memoirs, epitaphs, biographies, litanies, and elegiac poems, Huang explores issues such as how intimacy shaped the ways in which bereaved male authors conceived of womanhood and how such conceptualizations were inevitably also acts of self-reflection about themselves as men. Their memorial writings reveal complicated self-images as husbands, brothers, sons, and educated Confucian males, while their representations of women are much more complex and diverse than the representations we find in more public genres such as Confucian female exemplar biographies.

This path-breaking book examines the broad cultural, social, and gender meanings of the "faithful maiden" cult in late imperial China (1368–1911). Across the empire, an increasing number of young women or "faithful maidens," defied their parents' wishes and chose either to live out their lives as widows upon the death of a fiancé or killed themselves to join their fiancé in death. The book analyzes the familial conflicts, government policies, ideological controversies, and personal emotions surrounding the cult. Concentrating on the dramatic acts of spirit wedding and suicide, the faithful maidens' unique code of conduct, and the extraordinary life journey of "virgin mothers," Lu documents the ideological, psychological, cultural, and economic aspects of these young women's mentality and behavior, and the implications of this behavior for their families and the broader society. The book's narrative of the faithful maiden cult interweaves late imperial political, cultural, social and intellectual history, thus, providing a new window onto the history of the late imperial period.

This is a collection of original essays which focuses on the causes, meanings and significance of female suicides in Ming and Qing China. It is the first attempt in English-language scholarship to revise earlier views of female self-destruction that had been shaped by the May Fourth Movement and anti-Confucian critiques of Chinese culture, and to consider the matter of female suicide in the wider context of more recent scholarship on women and gender relations in late imperial China. The essays also reveal the world of tensions, conflicting demands and expectations, and a variety of means by which both women and men made moral sense of their lives in late imperial China. The volume closes with an extensive bibliography of relevant and important Chinese, Japanese, and Western publications related to female suicide in late imperial China.

In the long course of late imperial Chinese history, servants and concubines formed a vast social stratum in the hinterland along the Grand Canal, particularly in urban areas. Concubinage and Servitude in Late Imperial China is a survey of the institutions and practice of concubinage and servitude in both the general populace and the imperial palace, with a focus on the examination of Ming-Qing political and socioeconomic history through the lives of this particular group of distinct yet associated individuals. The persistent theme of the book is how concubines, appointed by patriarchal polygamy, and servants, laboring under the master-servants hierarchy, experienced interactions and mobility within each institution and in associating with the other. While reviewing how ritual and law treated concubines and servants as patriarchal possessions, the author explores the perspectives available for individualconcubines and servants and the limitations in their daily circumstances, searching for their “positional powers” and “privilege of the inferiors” in the context of Chinese culture during the Ming-Qing time period. For a list of the book's tables and their sources, please see: http://www.wou.edu/wp/hsiehb/

In this publication the development is traced of two sections of the chapter on "Homicide" of the penal code of the Qing dynasty (1644-1912), Murder and Homicide of an Adulterer. The former deals with premeditated homicide where there is no difference in status, social or family relations between murderer and victim, while in the latter we find the husband who kills his wife and her paramour when caught in the act. In that case, the husband was immune from prosecution, provided that he commited the act at the time and at the site. The first section developed in a clear and intelligent way, with in general some logical provisions being added from the beginning till the end of the dynasty. The second section, however, was enriched by 34 additional articles through legislation and judicial practice, which with a view to promoting moral purity in society, gradually circumvented the original restrictions to the husband's fury. Consequently, by accentuating the husband's important status and for the sake of maintaining the established hierarchy in society, that section changed into a bad and cruel part of the law, turning the husband's behaviour from an excusable exception into morally justified conduct, and likewise the woman's misbehaviour into a mortal sin. This has all been confirmed by the motivation of the legislation and sentences of the cases.