By examining the cultural identity of China's Ming dynasty, this essay challenges two prevalent perceptions of the Ming in existing literature: to presume a monolithic socio-ethno-cultural Chinese empire and to equate the Ming Empire with China (Zhongguo, the “middle kingdom”). It shows that the Ming constructed China as an ethnocultural space rather than a political entity. In essence, China was defined as a Han domain that the Han people inhabited and where Han values were produced, practiced, and preserved in contrast to those of non-Han “barbarians,” be they domestic or foreign. The “Great Ming”—the dynastic title—cannot be confused with China, the ethnocultural space. For the Ming ruling elite, the “Miao territory” in western Huguang and eastern Guizhou provinces represented a land “beyond the pale of civilization” (huawai), which was outside and different from China. The Ming construction of the ethnocultural China connects the imperial heritage to China's modern identity.

The Shiji (史記 Records of the Grand Historian) is of great value for Chinese history before 90 BCE. Many online databases provide character-based search of the Shiji. We go beyond simple search by creating an word-based open-access database of the Basic Annals (本纪) of the Shiji that allows the exploration of relationships between persons and the relationships between persons and named places.

This issue of the Journal of Chinese History aims to take stock of the effects of “the digital” on the study of Chinese history. We are doing this through a combination of research articles whose authors have made extensive use of digital resources and technologies and a set of introductions to non-commercial, open-access utilities and tools that scholars have created to support research in a digital environment. These hardly exhaust the universe of research or tools.

This article uses a new theoretical and methodological framework to reconstruct a story of two children from fieldnotes collected by anthropologists Arthur and Margery Wolf in rural Taiwan (1958 to 1960). Through the case of a brother–sister dyad, it examines the moral life of young children and provides a rare glimpse into sibling relationship in peer and family contexts. First, combining social network analysis and NLP text-analytics, this article introduces a general picture of these siblings’ life in the peer community. Moreover, drawing from naturalistic observations and projective tests, it offers an ethnographic analysis of how children support each other and assert themselves. It emphasizes the role of child-to-child ties in moral learning, in contrast to the predominant focus of parent–child ties in the study of Chinese families. It challenges assumptions of the Chinese “child training” model and invites us to take children's moral psychology seriously and re-discover their agency.

In this article, I advance a recent epigraphic approach to historical study by foregrounding steles as a medium that functions both to communicate information and project authority publicly. Scholars taking this approach have explored distinctive genres of steles to transform our understanding of north China under Mongol rule. Through a case study, I show how a set of steles installed in the fifteenth-century rural world of north China transmitted authority and power not just through the content of their inscriptions but also through other written and unwritten information they stored. I give particular attention to the ways in which the inscriptions were materialized and visualized. In doing so, I argue that emphasizing the public communication function of steles challenges us to think beyond primary sources strictly in terms of their textual value to reflect more broadly on modes of transmission and the power dynamics contained within them.

During the centuries after the fall of the Han dynasty, dozens of states rose and fell in geographic China, which was not only politically divided but also home to multiple separately named population groups, some of which were speakers of languages unrelated to Chinese. Yet, a single written language was used throughout the region, broadly common institutions were everywhere in place, and there was a widely shared collective historical memory. This memory included an assumed single line of legitimate sovereigns stretching back to the Sage Kings of legendary antiquity. Differently named population groups could adopt that written language, institutions, and historical memory, and their rulers could potentially even join that line of legitimate sovereigns. It was therefore relatively easy for the Sui and Tang dynasties, having militarily unified the geographic space of the old Han empire, to successfully depict themselves as heirs to a unitary China rooted in ancient memory.

What does it mean to be able to study Chinese history at scale? What methods, tools, and approaches will allow us to understand Chinese history and historiography from a larger perspective over the longue durée, including linguistic, philosophical, ethnographic, and literary concerns? In this article we present what we feel is one potential key to answering these questions and provide an overview of the utility and value of harnessing this framework for text-based historical research as a means to expand one's scholarship to virtually limitless scales.

Following the history of western constitutional history, studies of Chinese constitutionalism have tended to focus on its intellectual origins, or, more commonly these days, its failure to restrain official behavior. Drawing upon new archival materials, this article takes a different tack. I zero in on a critical period of constitutional gestation, when officials read the 1954 constitution in draft form, posed questions about its text and suggested revisions. How did officials react when told that citizens, many of whom were recently persecuted, now enjoy “freedom of assembly”? These materials allow us to see “the state” in real time: How did officials understand core legal concepts such as “right,” “constitution” and “citizen” as well as their role in the new polity? In many respects, the discussion surrounding the draft constitution turned out to be a venue for officials to talk about the meaning of the revolution they had just experienced.

Drawing on stele inscriptions in a Yuan-period ancestral graveyard, this article aims to shed light on the emergence and evolution of a Chinese office-holding family in North China under Mongol rule (thirteenth- to fourteenth century). Tracing the family's connections with Mongols, it argues that adaptation to the Mongolian patronage system was essential to obtaining and maintaining political status during the Yuan, and that the kin group was stratified with the patronized descent line monopolizing political privilege. In doing so, the article highlights the value of stone inscriptions in clarifying official status, patronage, and inheritance rights in North China during the Yuan period.

The digital humanities offer more than just a set of tools. The application of software to assist in the analysis of large collections of data does not just expand the volume of material we can incorporate in our work, it also expands how we in the humanities understand the nature of meaning. The recent scholarly turn to the expanded modes of analysis made possible by DH is not just the “latest new thing” but gives the scholarly community a way to articulate and respond to long-standing doubts about the epistemological grounding in the practice of the humanities. Even more importantly, I believe that this broadening of inquiry afforded by DH is intrinsic to the humanistic project itself. In this essay, I seek in particular to connect the implicit conceptual substructure behind the architectural logic of the digital humanities to key strains of hermeneutic thought that have established a basis for exploring the question of how we are to understand the vast, variegated world of historical human experience that is the object of our humanistic inquiries across disciplines.

My interest in Song history emerged well after my initial training in pre-modern Chinese literature. When I first began to read Song historical texts, I knew nothing about historiographical theory, so I blithely used the same techniques for close reading that I had used to decipher Tang-Song poetry. Using these strategies for reading literature—nothing much beyond old school European philology—I was able to document the different chronological layers in the Song History (Songshi 宋史) biography of Qin Gui 秦檜 (1090–1155). When this article appeared in 1998, several colleagues more attuned to theoretical issues than I was told me its approach and findings were very much au courant. It seems, stumbling around in the dark, I had unwittingly taken the linguistic turn.

Labor heroes are an important phenomenon in the history of socialist China, but they have received only little attention in Western scholarship. This article investigates the labor heroes of the Yan'an period as the pivot in the Chinese Communist Party's (CCP) attempt at reconceptualizing society, establishing new social relations and creating a socialist subjectivity. It reveals the new symbolic order constructed in the official media, primarily Jiefang Ribao (Liberation Daily), and highlights the relation between labor heroes (as representatives of the “masses”), intellectuals, and Mao Zedong in the construction of new hierarchies. In particular, it shows how the CCP chose work as the fundament of socialist society and the core of a new concept of “collective heroism”; how the stage of the first labor hero assembly was used to orchestrate Mao Zedong as a charismatic leader; and how labor heroes and writers, through direct encounter, redefined their respective place in society.

This paper focuses on the historical politics of disaster records in Chinese local gazetteers (difangzhi 地方志). Using records of mulberry crop failures as examples, the authors ask how gazetteer editors collated Yuan disaster records—initially collected to help prevent disasters and authorize the legitimacy of dynastic rule—in gazetteers and, in so doing, made them into ‘local’ knowledge. Digital humanities methods allow for both qualitative and quantitative analyses, and the authors deploy them to demonstrate how, in structured texts like the Chinese local gazetteers, they could help combine close reading of specific sections and larger-scale analysis of regional patterns. In the first part, the authors show how disasters were recorded in a Yuan Zhenjiang gazetteer to facilitate taxation and disaster prevention locally—a strategy rarely traceable in subsequent gazetteers until the Qing. In the second part, the authors shifted their perspective to the historical accumulation of data and what that reveals about the reception of Yuan disasters: whereas local gazetteers from the north generate long chronologies of mulberry disasters from the Ming to the Qing, others depict the south as disaster-free.

Although the standard narrative of the Song dynasty is one of civil dominance over the military within the government and society, the institutional development of the government bureaucracy argues for a more nuanced description. The martial side of the government achieved parity in size with the civil side during the Song, exclusive of the army and its bureaucracy. Literati with civil exam degrees filled most of the upper ranks of this martial bureaucracy and therefore occupied themselves with martial, rather than civil, concerns on a day to day basis. A significant number of important civil literati spent most of their time on military tasks and military policy. Functionally then, in contrast to their ideology, many civil literati were militarized by their roles in the bureaucracy while they were controlling it.

This article explores how Qin Dynasty bureaucrats attained accuracy and precision in producing and designing measuring containers. One of the salient achievements of the Qin empire was the so-called unification of measurement systems. Yet measurement systems and the technological methods employed to achieve accuracy and precision in ancient China have scarcely been explored in English-language scholarship. I will examine the material features of the containers and reconstruct the production methods with which the clay models, molds, and cores of the containers were prepared before casting. I also investigate the inscriptions on the containers to determine whether they were cast or engraved. In so doing, I supply the field of Qin history with additional solid evidence about how accuracy and precision were defined in the Qin empire.

In Qin and Han times, the establishment of a complex legal system that applied to every member of the empire brought about an unprecedented transformation of the husband–wife relationship, changing it from a bond largely determined by custom, ritual, and family concerns to one regulated by law. Laws recorded in the Zhangjiashan bamboo legal texts reveal that women's legal status in Qin and Han times was far higher and allowed for greater autonomy than previously imagined. Their increased legal standing may be traced to reduced household size, a policy set to counteract the mounting death toll and social chaos that followed Qin expansion and the transition from Qin to Han rule. I analyze exemplary cases to demonstrate how the small family system in conjunction with a legal order that empowered women as household heads created a new space for widows and wives to exercise their autonomy.

During the century of massive expansion of the Qin state in China (ca. 316–222 BCE), and the subsequent fifteen years of the empire (221–207 BCE), it is recorded that millions of persons were forcibly relocated and resettled throughout the empire and along its frontiers. For example, the historian Sima Qian (ca. 145–86 BCE) states that in just the years between 213 and 210 BCE, the First Emperor relocated more than a million people from interior counties of the empire to settle newly-conquered lands on the northern and southern frontiers. Yet this was only one type of forced resettlement carried out by the Qin. The Qin state also relocated thousands of aristocratic households from conquered states to the Qin capital of Xianyang, captured large numbers of non-Chinese peoples and assigned them to localities as slaves to open up agricultural land, exiled wealthy iron industrialists from the interior to the periphery, intentionally expelled the entire populations of conquered cities to replace them with amnestied criminals, and pooled and redirected the labor of convicts gathered from throughout the empire to labor on huge projects such as the First Emperor's tomb. This article seeks to analyze and categorize these various Qin forced resettlements to uncover the ideological and policy motivations behind them and the role they played in the larger project of Qin imperial expansion and colonization.

This article uses a case study of the Qin Empire to explore the ecology of an agrarian political system, analysis that has become possible because of the archaeological excavation of Qin administrative documents. Qin's power derived from photosynthesis, and its empire mobilized this energy and used it to conquer territory and expand its productivity. The state's power was based on its ability to extract taxes in grain from its subjects, store it in granaries, and then use it to feed laborers working on state projects. Grain and most other taxable materials were too bulky to move very far, so the government relied on a subcontinent-wide system of information gathering and processing that allowed officials at the capital to make decisions about local resource use. Qin's centralized bureaucratic system became the standard model of political organization in China, so it offers clues into the effects subsequent empires would have on their environments.