Manchu Studies Research Papers - Academia.edu (original) (raw)

Маньчжуро-монгольский тематический толковый словарь «Зерцало маньчжуро-монгольской словесности, изданное по высочайшему повелению» опубликован в 1717 г. и является единственным словарем, в котором есть параллельный перевод на монгольский... more

Маньчжуро-монгольский тематический толковый словарь «Зерцало маньчжуро-монгольской словесности, изданное по высочайшему повелению» опубликован в 1717 г. и является единственным словарем, в котором есть параллельный перевод на монгольский язык не только самих маньчжурских слов, но и толкований. В него включены около 12 000 заглавных слов, и подавляющее их большинство вошло в словарь О.М. Ковалевского, в котором каждое вошедшее слово имеет ссылку на тетрадь и лист в оригинальном издании словаря. О.М. Ковалевский использовал для составления словаря не только заглавные слова, но и толкования, причем последние как для точной передачи значения слов в русском переводе, так и для пополнения состава заглавных слов.

This paper concentrates on those maxims of Manchu language which deal with education and learning, and shows the attitude of Manchu people towards these aspects. Therefore, the article is an attempt to show how the Manchus perceived... more

This paper concentrates on those maxims of Manchu language which deal with education and learning, and shows the attitude of Manchu people towards these aspects. Therefore, the article is an attempt to show how the Manchus perceived education and learning during the Qing dynasty, to translate their attitude to knowledge and to understand its role in their lives.
On the other hand the interpretation of maxims is fortified with insight into the cultural and social background of the times when Qing dynasty took power in China. Along with historical facts and cultural background on education, the paper suggests, where possible, parallels with relevant sayings (or proverbs) of Korean language.
Thus, the paper studies 18 Manchu language maxims on education and studies. Each maxim is translated into English and Korean languages and is provided with comments.

manju gurun i na i giyan (Geography of Manchuria)

This paper discusses Dick Hebdige’s ideas on subcultures, hegemony, and how they can be applied to recent cases in which mass media have played a significant role in totally different cultures and contexts. The first case study looks at... more

This paper discusses Dick Hebdige’s ideas on subcultures, hegemony, and how they can be applied to recent cases in which mass media have played a significant role in totally different cultures and contexts. The first case study looks at how the belief system of the British Royal Family has been normalised in British (and global) society, emphasising the values of law, tradition, and proper behaviour. The second case study reflects on China’s political decision to create a “monolingual” and “monocultural” nation and where ethnic communities like the Manchu try to resist such cultural influence, keeping their traditions alive. In today’s globalised cultures, mass media is a powerful tool because of its ability to reach out to the majority of society, even beyond traditional borders. There is almost no way to avoid its reach with messages that promote certain values. These values represent ideologies from a certain perspective, thus whoever controls the media controls the identity formation of society.

A source not mentioned yet are toponyms.

This article continues the series of the works devoted to the study of ethnic composition of the Buryat and Khamnigan departments in 19th century. One of the self-government bodies of indigenous of the Transbaikalia in the 19th century... more

This article continues the series of the works devoted to the study of ethnic composition of the Buryat and
Khamnigan departments in 19th century. One of the self-government bodies of indigenous of the Transbaikalia in the 19th
century was the Urulginskaya Steppe Duma, the main population of which was the “Tungus of Manchu tribe”, as the
Russian administration called them. The Ongotson indigenous council was the southwestern outskirts of the Urulga
Steppe duma. In the 19th century, in the literature, the population of this council, like most of the population of Urulga
Steppe Duma, was called “Horse Tungus”. The basis of the ethnic composition of the Ongotson Khamnigans was represented
by Sartuls, Sarduls, Bakhashils, Lunikers and Chimchagits. The largest unit was the Sartuls – immigrants from
Central Asia, who settled in Mongolia, mainly in the west of Khalkha. A part of the Sartuls in the east (in the Setsen-khan
aimag, on the borderlands of Mongolia and Manchuria, in Jarut, Yekhe and Khada), became involved in the ethnic composition
of both the Mongols and Manchus. From here, probably, take roots of both the Sartuls and Sarduls of Onon
region. It was the Sartuls who had a key influence on the linguistic and confessional affiliation of all Ongotson Khamnigans.
The ethnonym Bakhashil < Vakasil < Vakaroi indicates the participation of “Reindeer Tungus” (Evenks) in the
formation of groups of “Horse Tungus” (Solon). The spread of the ethnonym Vakarai and its other phonetic variants
indicates a wide area of its distribution in the Evenks environment. However, the existing hypotheses admit its origin in
the Manchu-Tungusic, Yukaghir and Turkic environment, of which the first two are preferable. The ethnonym Chimchigit
< Chimchagir may have Tungus-Manchurian and Mongolian roots. Lunikir is found in Transbaikalia, Mongolia and
Barga, which reflects the long-term contacts of its carriers in this region. The origin of this ethnonym is unclear, although
it has a form close to the Tungus languages. The discovered connections with Mongolia, Manchuria and vast expanses of
Eastern Siberia and Amgun region reflect the crossroads of the migration routes of Mongols and Manchu-Tungusic both
in Transbaikalia, and specifically in the Onon region. This significantly expands the research area into ethnic history not
only of the Khamnigans, but also wider than the Mongolian and Manchu-Tungusic linguistic groups. A detailed map of
the settlement of Ongotson Khamnigans, based on the census tables, was compiled.

Karl Gützlaff (1803-1851) was the most famous German missionary before Albert Schweitzer. After a childhood spent in humble surroundings, a chance event allowed him to receive an education and then to embark on a career as a Protestant... more

Karl Gützlaff (1803-1851) was the most famous German missionary before Albert Schweitzer. After a childhood spent in humble surroundings, a chance event allowed him to receive an education and then to embark on a career as a Protestant missionary. The primary field of his endeavors was Qing-Dynasty China, and in his efforts to establish Christianity in the Middle Kingdom Gützlaff became implicated in the imperial policies of Great Britain, most notably during the First Opium War (1839-1842). The chapter focuses on Gützlaff's writings, in particular his last major work, a biography of the Qing emperor who reigned during the First Opium War. The chapter investigates the rhetorical strategies Gützlaff employs so as to stoke interest in China in his Western readership. While Gützlaff had a genuine passion for Chinese culture and for the Chinese language, he was also an agent of British imperialism and that is where his allegiances ultimately lay.

The present paper presents a detailed description of the Associated Motion system of Classical Manchu, on the basis of original texts from the XVII-XVIII th centuries. It shows that despite superficial similarities, Classical Manchu... more

The present paper presents a detailed description of the Associated Motion system of Classical Manchu, on the basis of original texts from the XVII-XVIII th centuries. It shows that despite superficial similarities, Classical Manchu differs in many ways from previously described simple AM systems only comprising translocative vs cislocative makers, such as that of Japhug. This paper provides a basic framework for further research on the typology of simple AM systems.

S.V. Dmitriev and S.L. Kuzmin. 2014. The Qing Empire as China: an Anatomy of Historical Myth. – Oriens (Moscow) (1): 5-17. It is often considered that China is a unique state in the world which has been several times won by foreigners,... more

S.V. Dmitriev and S.L. Kuzmin. 2014. The Qing Empire as China: an Anatomy of Historical Myth. – Oriens (Moscow) (1): 5-17.
It is often considered that China is a unique state in the world which has been several times won by foreigners, but never became a part of any other state, thus retaining continuity of its history and statehood based on consecutive row of ruling dynasties. This view is based on ancient sinocentric model which does not satisfy testing by comparative historical approach. Our analysis revealed that the Qing Empire cannot be equaled to China. Although the latter term has been broadly used, it had different meaning at different times. Actually, China was only a part of the Qing Empire. Manchu declarations that their state is China (i.e. Middle State, most important in the world), are similar to those by German, Ottoman, Russian and other monarchs on their states' continuity from the Roman Empire. These declarations have only historical value and cannot be used for modern international law. The Qing and other "conquest dynasties of China" were actually different empires created by non-Chinese peoples. The Han nation-state: Republic of China and People's Republic of China (PRC) had acquired almost whole territory of the Qing Empire as a result of occupation of weaker neighbors, instead of continuity of one state. Modern concept of PRC as a multinational state of "one Chinese nation", that included "minority nationalities" at least from the Middle Ages, is a historical myth.

Өмнөх түүх бичлэгт голдуу албанаас зохион найруулсан Зарлигаар тогтоосон Гадаад монгол хотон аймгийн ван гүнгүүдийн илтгэл шастир, Монгол улсын шастир зэрэг уламжлал сурвалжийг ашиглаж ирсэн тул, зарим талаар түүхийг үнэн бодтой сэргээн... more

Өмнөх түүх бичлэгт голдуу албанаас зохион найруулсан Зарлигаар тогтоосон Гадаад монгол хотон аймгийн ван гүнгүүдийн илтгэл шастир, Монгол улсын шастир зэрэг уламжлал сурвалжийг ашиглаж ирсэн тул, зарим талаар түүхийг үнэн бодтой сэргээн үзэхэд бэрхшээл учруулж байсан юм. Тиймээс энэ бяцхан илтгэлд
миний бие тухайн цагийн бодтой гэрч, үлдмэл сурвалж болох архивын эх материалд тулгуурлан дараах хэдэн зүйлсийг авч үзлээ. Үүнд, тус хошууны гурван засаг ноёны ажил үйлс, үхэлтэй холбогдох архивын баримт сэлтийг шинжилж үзэхээр дамжуулан, Манжийн төрөөс монголын ноёдод хандуулан явуулж агсан бодлогыг зарим талаар тодруулж харуулахыг хичээхийн дагууд, тус хошууны засаг ноёдын нэрсийг зөв буулган бичиглэх тухай саналаа дурдав.

Akedun’s 1725 album Fengshi tu [Diplomatic Paintings] is an extraordinary example of the diplomatic painting genre popular during the High Qing era (1661-1796) that represents imperial delegations through the commissioners’ eye-witness... more

Akedun’s 1725 album Fengshi tu [Diplomatic Paintings] is an extraordinary example of the diplomatic painting genre popular during the High Qing era (1661-1796) that represents imperial delegations through the commissioners’ eye-witness experiences. Created after his four journeys to Chosǒn Korea, this album constructs a narrative in which Akedun carries out the role of an imperial ambassador while it captures ethnographic details of the lived places, curious customs, and courteous peoples of Korea. By rendering an imperial image of the Manchu Qing court, the album commemorates the amelioration of the Qing-Chosǒn relations after they had fraught confrontations during the Manchu’s post-conquest period. I argue that the Manchu ambassador Akedun keenly established his persona as an orthodox Confucian scholar in order to justify his position as a civil court-official whose missions were to negotiate for a mutual respect between the two regimes in the process of reaffirming an overarching Qing imperial order.

In this study, I aim to address a long-standing question in Southeast Asian historiography, namely: Why did two seemingly irrelevant edibles, pepper and sea cucumbers, feature so prominently in Southeast Asian exports to China in the... more

In this study, I aim to address a long-standing question in Southeast Asian historiography, namely: Why did two seemingly irrelevant edibles, pepper and sea cucumbers, feature so prominently in Southeast Asian exports to China in the early modern period? I approach this question through an intersection of Chinese cultural history and Asian maritime history. I argue that pepper and sea cucumbers represented two distinct Chinese food cultures, which became important in two different stages. Pepper became a popular hot spice in Chinese cuisine during the Mongol Yuan period, when the Mongol Conquest of China and Persia created a trans-Indian Ocean empire and facilitated the circulation of pepper from South India to China. Sea cucumbers became a coveted sea delicacy in Chinese high cuisine in a much later stage, roughly from the late sixteenth through the eighteenth centuries, in association with the expansions of the Manchus, the Dutch, and the British in the areas around the China Seas. Between these two stages, there was a gustatory revolution energised by debates in Chinese medicine from the fourteenth through the seventeenth centuries. Through that revolution, a transformation from the world of pepper to the world of sea cucumbers took place.

In John MacKenzie ed. "Encyclopedia of Empire".

The problem of statehood with regard to relations between China, Yuan and Qing states and dynasties is analyzed in comparative historical context. It is hard to accept the concept of one China (single or divided), during many centuries... more

The problem of statehood with regard to relations between China, Yuan and Qing states and dynasties is analyzed in comparative historical context. It is hard to accept the concept of one China (single or divided), during many centuries ruled by different dynasties and never incorporated in other states. Self-names of states and declarations of their succession, as such, do not create historical succession. The concept of China under different circumstances has been used for different purposes: national liberation of the Chinese people from enslaving by foreigners, justifying of internecine fights and/or centralization of the state, the right of a foreign state to conquered China, the right of creation of a world empire or subjection of other states and peoples. Liao, Jin, Yuan and Qing should be considered not as "dynasties of China established by minority nationalities", but as multinational empires established by non-Chinese peoples: Khitans, Jurchens, Mongols and Manchus, to whom the conquered China or its part was joined. The Song and Ming empires, ROC and PRC represent the state of China in different historical times. However, the formation, structure, sociocultural concepts, ways of legitimization, governing, and national policy differ the Yuan and Qing empires from China, which was only a part of them. Declarations of the Manchus and the Chinese, that their empire is the main state in the world, Zhongguo, are analogous to declarations of German, Ottoman, Russian and some other monarchs about their succession to the Roman Empire. The Chinese worldview underwent serious changes in the course of history. These changes can be better explained as occurring in different (Chinese and non-Chinese) states with different understanding of the Zhongguo principle, than in one state led by Chinese and conquest dynasties.

Many world traditions cast medicine women as the greatest healers, so powerful that they are even capable of bringing the dead back to life. This article looks at narratives about Isis of Egypt; Pa Sini Jobu of Mali; Medea of Colchis;... more

Many world traditions cast medicine women as the greatest healers, so powerful that they are even capable of bringing the dead back to life. This article looks at narratives about Isis of Egypt; Pa Sini Jobu of Mali; Medea of Colchis; Ilmatar of Finland; the Manchu epic of Nishan Shaman; Bari Gongju of Korea; Lakota medicin woman Lucille Kills Enemy; Yeshe Tsogyal of Tibet; Inanna of Sumer; the Cumaean Sibyl of Italy; and Teresa Urrea of Mexico. Themes include underworld descents, soul flight and soul retrievals, infusions of lifeforce from wings or cauldrons, and a couple instances of calling up the dead. (BTW I do know how to spell "retrieve", as you'll see in the article itself; error in title is an artifact of rushed upload.)

UNDER CONSTRUCTION - TOO MANY TYPOS - Please cite ONLY with permission "This is the text of an oral presentation made at the symposium "Altaique ou pas?", organized by Guillaume Jacques and Anton Antonov on 10 Dec 2011 in Paris.Part... more

学术专论 八旗制度与族群认同：清前期中朝关系史 中的内务府高丽佐领金氏家族 黄丽君 [摘要] 金家是17世纪加入满洲阵营的朝鲜人。盛清时期，常明与金简位极人臣，淑嘉皇贵妃亦出身 于此。然而，在雍乾年间，常明与金简两房子孙为了承袭世管佐领互控，藉由祖源的差异表述争取利益。 另一方面，他们也对其朝鲜出身抱有认同，在燕行使来华时，或给予实际协助，却也趁机夤缘索贿。本文 梳理金氏的家世与家事，探究族群认同在祖源传说、八旗体制与政治运作等因素影响下的塑造与重述，以... more

学术专论 八旗制度与族群认同：清前期中朝关系史 中的内务府高丽佐领金氏家族 黄丽君 [摘要] 金家是17世纪加入满洲阵营的朝鲜人。盛清时期，常明与金简位极人臣，淑嘉皇贵妃亦出身 于此。然而，在雍乾年间，常明与金简两房子孙为了承袭世管佐领互控，藉由祖源的差异表述争取利益。 另一方面，他们也对其朝鲜出身抱有认同，在燕行使来华时，或给予实际协助，却也趁机夤缘索贿。本文 梳理金氏的家世与家事，探究族群认同在祖源传说、八旗体制与政治运作等因素影响下的塑造与重述，以 及人们在选择认同的背后，夹杂着情感、制度与利益的复杂考量。 [关键词] 内务府包衣 八旗制度 高丽佐领 中朝关系史 燕行使 [中图分类号] K249.3 [文献标识码] A [文章编号] 1002-8587-（2019）-02-0064-14 一、前言 金氏家族是在 17 世纪明清战争中加入满洲阵营的朝鲜人，因缘际会，他们成为了统治者的 包衣家奴，从而与清初君主往来亲密。常明是该家族第一个跻身高位者，历仕于康、雍、乾三 朝，曾任总管内务府大臣、领侍卫内大臣、散秩大臣等职，至死圣眷不衰。至乾隆朝，家族另 一房支的金辉、金简兄弟相继崛起。 a 金简自乾隆三十七年（1772）后常任内务府总管，也出 任过户部侍郎、工部尚书等职，其著名的成就是发明武英殿聚珍版印刷术，以低成本刻印《四 库全书》 ，推进了宫廷出版事业的发展，以此刊刻的书籍也统称为"武英殿聚珍版丛书" 。 b 乾隆 五十八年时，金简也"专司照料"马戛尔尼使团， c 故其外交经历并不限于与朝鲜燕行使者的往 来，是皇帝十分倚重的朝中大员。金辉虽然知名度不如乃弟，但他在造办处行走多年，深悉乾 隆皇帝的艺术品味，后来也受到特别提拔，外任兵部侍郎等职。金简之妹为乾隆皇帝的淑嘉皇 贵妃，育有永珹、永璇、永瑆三位皇子，这层婚姻关系使金家与皇室的关系越加紧密，故在嘉 [ 收稿日期 ] 2018-08-29 [ 作者简介 ] 黄丽君（1981-） ，女，中山大学历史系（珠海）特聘副研究员，珠海 519082；qhligi@gmail.com a 根据三保的奏折，其子三人的齿序为：金鼎、金辉、金简。金鼎与金辉相差十岁，金辉又与金简差二岁。金鼎可能早亡， 后来几乎不在史料中出现。见《内务府奏案》 ，乾隆二年七月二十五日，中国第一历史档案馆藏，档案号：05-0014-016。 b 李桓辑： 《国朝耆献类征初编》卷 90，明文书局，1985 年，第 9a 页。 c 中国第一历史档案馆编： 《乾隆朝上谕档》第 17 册，档案出版社，1991 年，第 445 页。

The purpose of this study is to present all Written Mongol words of certain or possible Turkic origin with their cognates in Middle Mongol, modern Mongolic languages and Manchu. The word list is structured to be beneficial both to... more

The purpose of this study is to present all Written Mongol words of certain or possible Turkic origin with their cognates in Middle Mongol, modern Mongolic languages and Manchu. The word list is structured to be beneficial both to researchers who study the language contact between Turkic and Mongolic and to scholars who carry out research on their possible genetic relationship. Due to its length, the study is divided into three parts, of which the first part gives the Written Mongol words of Turkic origin in alphabetical order from A to D.

See upcoming paper on the Lu language(s) for more up-to-date information.

This paper clarifies how the Qing administrative system for Tibetan Buddhist monks, called the Jasak Lama system, was formed and implemented during the early Qing period. Jasak Lama (Man. jasak i lama) is a professional rank established... more

This paper clarifies how the Qing administrative system for Tibetan Buddhist monks, called the Jasak Lama system, was formed and implemented during the early Qing period. Jasak Lama (Man. jasak i lama) is a professional rank established by the Qing dynasty among Tibetan Buddhist monks. Jasak means 'administrator' in Mongolian (Mon. ǰasaγ), and had also been used to refer to the head of the Mongol banner during that period. To administrate the Tibetan Buddhist community and their activities in the Qing dynasty, the Jasak Lama system was generally applied to the Tibetan Buddhist monks staying inside the Qing territory. Preceding studies have pointed out that this system was introduced in four main areas during the Shun-zhi era (1643-1661), Beijing, Mukden, Hohhot, and Hure Banner, before being spread to other places. However, this paper clarifies that administrator court lamas had already been evidenced during the Hontaiji era (1626-1643), and it can be regarded of as the initial step of the Jasak Lama system. This paper also clarifies that the Qing dynasty adopted an "inner and outer two Kuren (*a Manchurian term that means 'house') structure" in its earliest stages. Subsequently, after the Qing's conquest of Beijing, the Qing dynasty extended the Jasak Lama system's coverage along with the expansion of the Qing's territory, and eventually adopted a 'multi-Kuren structure'. This paper proves that the monks who played a leading role in the Jasak Lama system and took active roles in Qing dynasty policies concerning Tibetan Buddhism in the early period had an intricate relationship with some monasteries of the Bsam-blo group in the eastern part of the Amdo area. As such, the valuable activities of the eastern Amdo monks as forerunners laid the foundation for the Jasak Lama system in the Qing dynasty.