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From his arrival in China in 1888 to his departure in 1930, Canadian missionary, Donald MacGillivray (季理斐), was in China for more than 40 years. According to changes in the Chinese missionary situation, the key target of his mission was frequently adjusted. From his initial work in the early days in North Honan, to his work with officials and intellectuals in Shanghai in the late Qing Dynasty, then to students, women, and children in the Republic of China, Donald MacGillivray continued to preach to both the masses and the elites. His approach was flexible, ranging from oral preaching to academic publications. Relying on his interpersonal network, MacGillivray paid close attention to the social changes occurring in modern China. An evaluation of his activities in China can not only reveal the impact of individual missionaries in the process of Western learning and the transformation of Chinese knowledge in modern times, but also provide insight into the integration of Christianity into the indigenization process of China. [ABSTRACT FROM AUTHOR]

From the sixteenth century onwards, the Jesuit educational model, as well as the method of evangelization propounded by the same religious Order, have been relying on the mastery of certain rhetorical techniques and, notably, in strong linguistic competency. This contribution examines how the Jesuits in modern Shanghai understood and put into application their traditional focus on rhetoric in the semi-colonial context of the time. After having recalled how Jesuits engaged with Chinese language and discourse in the Ming and early Qing dynasties, we take the 1923 Catalogue of the Jesuit publications in the missionary enclave of Zi-ka-wei as a reference point so as to describe and assess a number of trends that we summarize as follows. A privileged relationship was maintained between Latin and ancient Chinese and a growing interest in the "margins" and the way to address them efficiently triggered a renewal of ethnographic and linguistic studies; specifically, the expertise developed in dialectology testifies to the change that was occurring in the way to rhetorically address hearts and minds. [ABSTRACT FROM AUTHOR]

This article locates one of the earliest charitable performances organized by prostitutes in 1907 in two cities, Shanghai and Beijing. It examines the ways in which each social group prostitutes in the name of jijie (prostitute circles)/huajie (circles of flowers), the male elites who helped them manage the performances, and the newspaper commentators who responded to these events in mass media reconceptualized the formation of their identities, the transformation of their businesses, and the negotiation of their relationship with the emerging society and the nation in the last decade of the Qing Dynasty (1644–1911). It argues that the charitable performances not only cultivated the civic virtue of every group involved within a newly restructured society that prioritized public morals and nationalistic devotion, they also promoted person gain in terms of social status and reputation. To a large extent, these performances help us understand such bigger issues as female sexuality, the prostitution business, elite dominance, and the reform of China within the larger urban, social, and ideological contexts. [ABSTRACT FROM AUTHOR]

The novel The New Story of the Stone (新石头记, Xinshitouji [1908] 2016), by Wu Jianren, is one of the most representative Chinese utopian works of the late Qing dynasty, or the early 20th-century. The novel is evenly divided into two parts. The first 20 chapters probe into the political and social conditions of late Qing China through the depictions of the protagonist's travels to cities such as Shanghai, Wuhan and Beijing where the relations with the West had been established. The last 20 chapters, which are antithetical to the first part, depict a utopia - the Civilized World. There is a twisted mirror-image relationship between Shanghai and the Civilized World. The Civilized World alludes to civilized Shanghai with advanced hospitals, factories, museums, schools for women, trading markets and so on. Based on the image of Shanghai, the highly westernized and modernized Chinese metropolis, the author works out this "genuine civilized country" in the hope of competing with the "false civilized Western country". Therefore, by making the geographic location of "the Civilized World" both fictional and real, the author finds his way to imagining a unique Chinese utopia which might surpass the Western civilization in the late Qing China. [ABSTRACT FROM AUTHOR]

Starting from the perspective of shipping culture, sand junk culture in Shanghai during the Ming and Qing Dynasties was studied from the aspects of material, system, behavior and mentality. It is found that the change and development of sand junk culture in Shanghai during the Ming and Qing Dynasties are closely related to the convenient shipping conditions and economic activities. "Sand junk culture" runs through the development of shipping industry in Shanghai area, reflecting a pioneering and enterprising, compatible and inclusive spirit. [ABSTRACT FROM AUTHOR]

A revival of ci writing was witnessed in the Qing dynasty. Emerging with this resurgence was the founding of scores of ci societies. After the fall of the Qing, some loyalists and traditional literati, following the examples of their predecessors, joined together to form a number of ci societies in Republican China. For loyalist-lyricists such as Zhu Zumou, ci writing was not just one of the effective ways to convey their memories of the past. It also meant to be a gesture of practicing and preserving traditional Chinese culture. However, due to ideological bias, their works and the vitality of cishe did not receive sufficient attention from literary historians in the past. This paper attempts to reveal and examine the interesting features of cishe in the Republican era, asserting that within the collective voice of and harmonious correspondence among the traditional lyricists, there were always some dissonances occurred. First I delineate a general picture of ci societies in Republican China, explicating the geographical distribution and social networks of ci lyricists and why lyricists from the Qing loyalist faction can associate with members of the anti-Manchu Southern Society (Nanshe), and what this phenomenon means to us. Then I focus on the Foam Society (Oushe), the ci society formed in Shanghai before the Japanese occupation of the city, and its group ci composition. Besides recounting Oushe members' backgrounds and the details of their "refined gatherings," I will bring into light the multifaceted thematic and stylistic features displayed in the members' works. [ABSTRACT FROM AUTHOR]

The article presents an examination of the 2010 World Exposition held in Shanghai, China and compares the event with China's first national exposition held in 1910 during the Qing dynasty. Titled the Nanyang Exhibition for the Promotion on Industry, the event was designed to gather domestic support for China's state-led projects and encourage economic development. The article compares the motivations behind each event, discusses the social meaning of the exhibitions and explores how China promoted the events.

This paper examines the idea of citizenship in the Shanghai tabloid press between 1897 and 1911. Tabloid writers, editors, and, to a lesser degree, readers appropriated and challenged Liang Qichao's (...1873-1929) discourse on citizenship. The paper shows that modern Chinese discourses on polity and "the people" came in multiple shapes and from diverse sources. Liang Qichao, the most influential of Chinese intellectual elites, did not however monopolize the construction of modern Chinese discourses on citizenship in the last decades of the Qing. [ABSTRACT FROM AUTHOR]

Based on the significant hotspots analysis method (Getis-Ord Gi* significance statistics), space-time cube model (STC) and the Mann–Kendall trend test method, this paper proposes a G-STC-M spatio-temporal analysis method based on Archaeological Sites. This method can integrate spatio-temporal data variable analysis and the space-time cube model to explore the spatio-temporal distribution of Archaeological Sites. The G-STC-M method was used to conduct time slice analysis on the data of Archaeological Sites in the study area, and the spatio-temporal variation characteristics of Archaeological Sites in East China from the Tang Dynasty to the Qing Dynasty were discussed. The distribution of Archaeological Sites has temporal hotspots and spatial hotspots. Temporally, the distribution of Archaeological Sites showed a gradual increasing trend, and the number of Archaeological Sites reached the maximum in the Qing Dynasty. Spatially, the hotspots of Archaeological Sites are mainly distributed in Jiangsu (30°~33° N, 118°~121° E) and Anhui (29°~31° N, 117°~119° E) and the central region of Zhejiang (28°~31° N, 118°~121° E). Temporally and spatially, the distribution of Archaeological Sites is mainly centered in Shanghai (30°~32° N, 121°~122° E), spreading to the southern region. [ABSTRACT FROM AUTHOR]

Dissects the cotton economy in China and its impact on local society in Shanghai county during the Ming-Qing period. Cotton and cotton goods as the staple crop of peasant households; Long-distance trade; Official and nonofficial cotton trade; Rise and fall of brokerage; The growth of the market; Conclusion.

This article examines changes in relations between the central and provincial governments in China that occurred in the late Qing era, when communication and transportation between provinces improved greatly due to technological modernization. The focus is on Li Hongzhang in his post as the governor-general of Zhili (1870-95), a northern province in which the city of Tianjin was located; he has formerly served as governer-general of Liangjiang (Zhejiang and Jiangsu Provinces), with jurisdiction over Shanghai. Li, as the governor of Zhili, was able to assert power over modernization programs in Shanghai; however, he chose not to do so through official channels, but rather through traditional informal connections with other political and professional elites. Li's political control over Shanghai was not legally legitimate, but because he followed traditional social relationships, it was accepted by the leaders of Liangjiang and Shanghai. [ABSTRACT FROM CONTRIBUTOR]