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The article explores the history of the national anthem of China that provides a new perspective on society and culture during the regimes of the Qing dynasty and People's Republic of China. It describes attempts to create a national anthem during the Qing dynasty and the controversy that surrounded the first official Qing national anthem. It discusses the creation of the song "March of the Volunteers" for a war film that became the national anthem when People's Republic of China was founded.

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 1777, Emperor Qianlong issued an edict to compile the Researches of Manchu Origins. This edict existed in multiple Chinese and Manchu versions. The Chinese versions were mostly consistent. However, the Manchu versions of this edict as recorded in Veritable Records, Imperial diaries, and Researches of Manchu Origins differed from each other. There is a discrepancy between the Manchu translation of Researches of Manchu Origins and the Manchu translation of Imperial Diaries in terms of wording and sentence sequencing. By comparison, the Manchu translation of Veritable Records and the Manchu translation of Imperial Diaries share largely similar sentence sequencing but not the wording (or the choices of words), and their word grouping and punctuating are more coherent to the Chinese version of Veritable Records. This indicates that the compilation of the Manchu Veritable Records at the time did not entirely duplicate the Manchu Imperial Diaries and did not reference the Manchu Researches of Manchu Origins that had previously been completed. The reasons could be that the Manchu Imperial Diaries was hastily compiled and the Manchu Veritable Records was a result of a moderately modifield version of the Manchu Imperial Diaries. The Manchu translations of the aforementioned texts are a secondary source and the translators place more focus on faithfully conveying the meanings of the Chinese texts than on checking on the semantic connection between the two to follow a consistent choice of words between different versions of Manchu translations. This goes to show that in the narration and documentation system (of the Qing dynasty), there was a higher demand for conveying the semantics and meanings than duplicating the words, which would therefore result in a case of "variations in the same theme" when translators hold discrepant views on the same Chinese text. [ABSTRACT FROM AUTHOR]

All nations in the world have generated many culture-loaded words full of cultural origin and emotional attachment in the evolution of social life. Due to the huge differences between Chinese and Western cultures, it is difficult for translators to find the equivalent expression when translating culture-loaded words. Chen Hongbi is an outstanding female translator in modern times, and her translation of the English detective novel Le Dossier No.113 was very popular in the late Qing Dynasty. From the perspective of eco-translatology, this study takes Chen Hongbi's The File No.113(《第一百十三案》) as an example and analyzes the translation of culture-loaded words in the text. In the late Qing Dynasty, the social demand for female intellectuals, the academic demand for detective novels and the interest demand of publishing houses formed a sound ecological environment for Chen's translation of foreign detective novels. Chen adapted himself to this ecological environment with his translation ability and love for detective novels, thus choosing to translate Le Dossier No.113. In the process of translation, Chen reaches the adaptation and transformation of culture-loaded words from three dimensions linguistic dimension, cultural dimension and communicative dimension. This study describes how Chen Hongbi accurately conveys the meaning of culture-loaded words to the target readers based on the ecological environment of translation through the mechanism of "selection" and "adaptation", which is helpful to understand and explain the choices made by the translators in order to realize the communicative intention and adapt to the context of the late Qing Dynasty. By analyzing Chen's successful translation of the detective novel, this study hopes to make readers realize the value of her translation as well as her adaptation and selection in translation so as to provide references for future translators to consider deep adaptation and selection when translating culture-loaded words. [ABSTRACT FROM AUTHOR]

For over a century after the Qing Dynasty, Chinese migration to the Malay Peninsula surged, bringing challenges of new geography, diverse cultures, languages, politics, and survival. Despite this, Malaysian Chinese remained deeply rooted in their cultural traditions. Among these, Chinese music played a crucial role, serving as a spiritual anchor for Malaysian Chinese, carrying the essence of their heritage. Through surveys and interviews with teachers and students from Malaysian-Chinese secondary schools, the author investigated how Malaysian Chinese Music, exemplified by the widely embraced "Chuan Deng," holds such a profound cultural identity function within the community and its underlying principles. [ABSTRACT FROM AUTHOR]

Statistics in modern China was transplanted from the West. Driven by a wave of Western learning in the late Qing Dynasty, the statistical works translated into Chinese consisted of two main categories: firstly, the statistical yearbooks of various countries translated directly from English; secondly, the statistical works translated by Japanese scholars from Japanese, who translated the English word statistic as tokei, or as political table, notation, tabulation or comprehensive calculation, which was later transferred from Japan to China. The translation and publication of the Japanese-translated statistics works marked the beginning of modern statistics in China. On the basis of the translation of Western statistics, Chinese scholars began to explore the compilation of a variety of statistical handouts for the use of teaching in the new style of schools . The early intellectual elites' perception and acceptance of modern Western statistical knowledge was not simply the infiltration and transplantation of the other, but a complex process of localization and reproduction involving both Western cultural transmitters and local recipients With the widespread establishment of new style of schools and the gradual formation of the seven disciplines, statistics took its place in the new school system and gradually grew into an independent modern discipline in 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]

On the basis of quantitative corpus analysis, the syntactic and semantic differences between '奔 (ben)' and “奔着 (benzhe)' were investigated, and their grammaticalization process and mechanism were traced. It was found that "奔 (ben)' and were different in syntax and semantics, and their grammaticalization process was also different. The preposition '奔（ben)' is grammaticalized from the verb '奔 (ben)' which means “escape” before the prepositional usage of '奔着 (benzhe)' appears. '奔着 (benzhe)" appeared in the Ming and Qing Dynasties and is grammaticalized by the verb '奔 (ben)' plus the aspect auxiliary '着 (zhe)'. In modern Chinese, '奔着 (benzhe)' is gradually grammaticalized as a preposition by the frequent usage and the fixed syntactic structure, and tends to be further grammaticalized. [ABSTRACT FROM AUTHOR]

Following the Opium Wars, traditional notions of China as encompassing "all under heaven" (tianxia 天下) and the "Sino-barbarian dichotomy" (huayi 華夷) could no longer be sustained. Under the pressure and intimidation of the Great Powers' advanced warships and fire power, the Qing government signed the unequal treaties and China was forced to adopt Western conceptual reasoning, discursive language, and rules of conduct. Western knowledge and lexicon was successively translated into Chinese, affecting transformations in local discourse and society. As part of this process, Japanese texts, which contained a great volume of Chinese characters, became an important medium for the transmission of Western epistemology. During the first Opium War between China and England, the cultural and political hegemony of the Great Powers were demonstrated through debates over interpretations of the Chinese character yi 夷. During the Late Qing, Chinese intellectuals drew on their foundations in traditional Chinese lexicon to understand and adopt the foreign-derived words zhongzu 種族 (race) and minzu 民族 (nation). This process reflects both shifts in how Chinese people regarded collective identity and the various presumptions underlying state-building visions. [ABSTRACT FROM AUTHOR]

For example, in the first chapter, Zou not only analyzed Matteo Ricci's consideration of Chinese reality in the Chinese context during the process of drawing the world map. In the process of actively learning world knowledge in the late Qing, the development of "world imagination" and the formation of "world consciousness" became clear. Zou clearly pointed out in what sense the world map Matteo Ricci drew is the first Chinese world map (p. 66). [Extracted from the article]

French Jesuit Joseph Prémare, a missionary to Qing Dynasty China, had completed by the end of 1728 the draft of a book entitled Notitia linguæ sinicæ , intended to assist aspiring Catholic missionaries from Europe in learning the Chinese language. One of the original manuscripts sent from Canton to Paris, now held in the Bibliothæque nationale de France in Paris, was rediscovered in the 1810s by the French sinologist Jean-Pierre Abel-Rémusat, and became the source for some manuscript copies, made mostly before the work's eventual publication in 1831. This paper examines two of these manuscript copies dated between 1825 and 1830, held respectively in the Archive of the School of Oriental and African Studies in London and the the Bayerische Staatsbibliothek in Munich, both important in their own ways, and both somewhat misunderstood and largely neglected by recent studies. [ABSTRACT FROM AUTHOR]

Copyright of Theoretical Studies of Literature & Art / Wenyi Lilun Yanjiu is the property of Editorial Board of Theoretical Studies in Literature & Art and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Theoretical Studies of Literature & Art / Wenyi Lilun Yanjiu is the property of Editorial Board of Theoretical Studies in Literature & Art and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the transnational literary interactions in the early modern Sinographic sphere by examining the late Chosŏn writer Yi Tŏngmu's reading of an early Qing text, Liuxi Waizhuan, and its resonance in his compilation of Noeroe Nangnak Sŏ. Reconsidering the unmediated communicability of the Sinographic text, it demonstrates the ways in which Noeroe Nangnak Sŏ decoupled Liuxi Waizhuan from its local conditions of production and circulation and relocalized it to fit Chosŏn Korea's agenda of repositioning itself in the changing Sinocentric order after the downfall of the Ming. Between delocalizing and relocalizing the Sinographic text, the compilation of Noeroe Nangnak Sŏ participated in the constantly shifting meanings of loyalty to the fallen Ming, thereby diversifying the repertoire of the shared civilization in early modern East Asia. [ABSTRACT FROM AUTHOR]

In this paper, we analyze the long-run effects of Western and Japanese imperial expansion on the survival of Confucian values in China and Taiwan. Mainland China and Taiwan had been under the rule of the Qing dynasty and shared the same culture and societal structure before the onset of imperial expansions in the mid-nineteenth century. We show that due to the cultural proximity of Japanese invaders to Taiwan, Japan engaged strongly in the development of an efficient public administration in Taiwan. Mainland China, however, was invaded mainly by Western empires from 1842 to the early twentieth century and thus experienced a different cultural treatment. This gave rise to extractive Western institutions in combination with a substantially weakened Qing government, which led to a relatively stronger divergence of Confucian values from their original path. In Taiwan, the smaller distance between Japanese and Chinese languages preserved crucial Confucian values, such as the practice of religion, generalized trust and female participation in the labor force. In contrast, the large cultural distance between mainland China, on the one hand, and Britain, France and Russia, on the other, prevented formal state-building and facilitated individualism and hierarchical family relations. Confucian values are more likely to persist in the long run in Taiwan and those provinces of mainland China that were partly under Japanese occupation. [ABSTRACT FROM AUTHOR]

The realization of the Pentaglot Project (Wuti qingwenjian), the modern critical edition1 of the famous Qing Dynasty multi-lingual dictionary, required elaborated concepts covering fields as diverse and unrelated to Altaic studies as project management, data processing and formal logic. In light of the five languages comprised in the Pentaglot (namely Manju, Tibetan, Mongolian, Turki and Chinese), data encoding and representation become crucial for properly processing and visualizing lexical material. The scholarly requirements of critical editions were to be considered as well. The article sets the focus on the importance of fundamental working principles established at the very beginning of the project, and key components of open-source software will be introduced. [ABSTRACT FROM AUTHOR]

This article discusses the origin of the term “Han traitor” (汉奸 Han jian) in history. It finds that the term was largely absent during most of the history in imperial China. Its first appearance occurred in the early Qing dynasty, or the later seventh century. Yet its meaning was rather different—“Han traitor” then meant those Han Chinese unwilling to follow the Qing policy in establishing rule over the Miao minority group in South China. Yet from the mid-nineteenth century when China suffered from the imperialist aggression, the term began to register a strong nationalist tone. It was used by the nationalists to refer first to those Chinese who supported the Qing dynasty and then to those who collaborated with the Japanese in World War II. [ABSTRACT FROM PUBLISHER]

Copyright of Language & History is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Language & History is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the Ming-Qing period, there lived a certain "wolf people" (Langren) in Southwest China. Some scholars believe that the "wolf people" were part of the Zhuang nationality. This essay argues that the "wolf people" were an independent nationality different from the Zhuang, who were formed in early Ming times and were probably descendants of the "wolf barbarians" (langman) from the Tang dynasty. The "wolf people" inhabited principally in the river basins of Longjiang, Dunijiang, Zuojiang, and Youjiang in western Guangxi prior to the mid-Ming, and gradually expanded to regions in eastern Guangxi and western Guangdong. From mid-Ming to mid-Qing, they were famed nationally for serving as "wolf troops" (langbing). In addition to fighting in wars as soldiers, they were also engaged in farming, fishing, hunting, and other economic activities. The "wolf people" had their own language and unique customs, and they excelled at singing as well. Due to their constant and continuous war involvements, they suffered severe manpower losses over the times. Moreover, as a result of their eastward movement, they spread thinly and scattered in many places in southeastern China. Gradual- ly, they were assimilated by the Zhuang, Yao, and Han nationalities, and then disappeared from historical records by the time of late Qing period. [ABSTRACT FROM AUTHOR]

Since the language reformation in the late Qing period had been pushed by the modern anxiety, the Chinese characters had been regarded as the tool of defending Dao out of consideration of the Enlightenment. It had increasingly been a legitimacy ideological discourse to enlighten people even to achieve national prosperity by the language reform approach in the gradually expanded nationalism salvation and revival movement s in the late Qing period. [ABSTRACT FROM AUTHOR]