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Grandmen and Politics: Qing Dynasty’s Merits and ReligionBaobao ClubFanyuan Civilization Management of Non-Han ethnic groups
Author: Zhang Yongjiang
Source: “Qing History Research” (Beijing) Issue 1, 2019
Time: Confucius was in the 2570th year of the Gengzi mid-spring 27th day Renxu
The division of labor of the Baocai Club explores the Qing Dynasty’s efforts and political value in dividing ethnic groups and integrating multi-ethnic civilization. The Qing Dynasty adopted a classification governance method for many ethnic groups and civilizations. The principle of classification is that it is close to the relationship between the Qing Dynasty, which includes both political aspects, civilization and emotional aspects. Educating all ethnic groups through the tribute is the general principle of the Ministry of Welfare. The way of education is to ceremonialize oneself, which shows the concepts and attitudes of the Qing Dynasty; the other is the symbolic things and wrists necessary for ceremonialize, including food, crowns, warriors, seals, money, music, and music, as well as words, music and dancing. In terms of strategy, the favorable encounter with Mongolia in the gift system is used as a model for ethnic groups within the “education” territory. The biggest feature of the Qing Dynasty’s tribute system was the sturdy and diverse ethnic group colors. In many ceremonies, the border ethnic group has become one of the supporting roles by side viewers or side angles. The construction of this new format of the gift system was, on the one hand, because the Qing Dynasty had the need for political sanctions, and on the other hand, it also deeply reflected the recognition and recognition of the civilized values of the sanctions from the south of the sanctions of the people and other border ethnic groups. The first change of the “Free Yi” concept in the late Qing Dynasty was the main ideological resource for the Qing Dynasty’s mercenary system to replace new data and development.
Keywords: Grands/education/non-Han ethnic group/civilization integration
The topic discussed in this article is the unique and main influence that the Qing Dynasty developed in the management of this multi-ethnic country①. As the main part of civilization, there are naturally many research results. The focus of Chinese scholars’ attention, perhaps the system and policy reviews, ② or perhaps the court ceremonies③, or perhaps the “trial disputes” in Sino-foreign relations, is mainly concentrated in the civilized field. Although the results are related to the management of education in the border areas, they are limited to a corner of the northeast and can be regarded as a case of “differentiation” of civilization. ⑤ In Europe, when talking about the Qing Dynasty, people still paid attention to the strong military power and unique military system in the mainland. Few people discuss the efforts of the Qing Dynasty rulers in civilized construction and tribute systems, as well as the meaning of these systems to maintain systems and strengthen this large and civilized and diverse country. On the contrary, the american Qing history researchers,It is unusual to pay attention to the relationship between the civil civilization and politics represented by the Qing Dynasty, especially the focus of the rule of the People’s Republic of China. Among them, there were two opposing opinions on the governance of the Qing Dynasty and its causes of its victory—a drama between the “Hanhua” faction and the “Persistence of the Montenegro tradition” faction. Representative scholars such as Ke Liang and Yan noticed from the perspective of “political ideology” that the rulers of the mainland made every effort to construct “word knowledge”, but focused on the writing of a large number of gift-giving writings organized by Emperor Qianlong, who had the most ambition to control civilized resources and great ambitions. ⑥ Luo Youzhi clearly stated that “the key reason for the Qing Dynasty’s victory was its ability to adopt a flexible and divergent civilization policy for a few ethnic groups that are important to the border areas of the empire.” She described this talent through the Qing Dynasty’s palace tributes – important manifestations in memorial service, full-length education, hiding education and private tributes. ⑦ However, these “innovations” of governance are actually aimed at the Manchu Palace and at least the members of the royal family. Although the “Mongolian Marriage” will have a radiation effect on a few grassland nobles, it can easily attract more influences on the vast vassal tribes, and it will be difficult to enjoy the audience. In other words, although they realized the importance of the sectarian elites in applying Neiya civilization resources to build national consciousness forms, they could not give sufficient powerless evidence. Moreover, the above efforts of the mainland elites have really set a new foundation in civilization in order to smoothly transform the “Hanhua” or to manipulate civilized resource services in terms of political needs? Still need to discuss it seriously. Here, from a more important national tribute system, we explored the political value of the Qing Dynasty’s integration of non-Han ethnic groups to promote the vassal tribes (relative to the “Neiya” division of the Qing Dynasty referred to by Eastern scholars) to the Qing Dynasty. Of course, this observation puts the Qing Dynasty’s rule under the continuity of the historical development of China as a condition. It seemed that the Qing Dynasty was just a circle among the long dynasty chains of modern China. The Qing Dynasty valued the position of the ritual system in its national political career and established the Ministry of Education as the highest governance mechanism, which was not its own uniqueness. In its considerable meaning, it inherited the tradition of “governing the country with gifts” by Chen, who had existed in China for thousands of years. The creative nature of the Qing Dynasty, now she can reform the “Glory” tradition according to her own needs, add new content, participate in the diverse civilization and tradition of herself and the Seychelles, and finally make it a new unified system and tradition of the Qing Dynasty. Its bulge is to create the central organization of the Lifan Academy and grant it the power to integrate the system of the alien tribes to supplement the lack of performance of the gift department. In this process, the Peruvian scholars clearly stated that they did not use the attitude represented by the Seychelles civilization (or known as Neiya) to fight against Han civilization, but stood in the political perspective of “universality”, and used a higher attitude than the Seychelles civilization and the Chinese and Xiamen civilizations to integrate resources and create a new large-scale ideological form to meet the needs of the “national” type of country management with vast territory, large ethnic groups and various civilizations.
1. The “Greetings” in Chinese history and the power space of the Qing Dynasty’s Welfare
From the perspective of civilization, tribute is the value concept of Chen Chen in China. The word “苏” was found in the oracle bones of the Shang Dynasty. Basic meaning is the concept and behavior of respecting God. The word “联” is first expanded to “respect” and then to “a ritual that expresses respect”. At the latest by age, it has generally referred to the moral and behavioral norms of human society, namely the trumpet system and trumpet. From a practical perspective, it was the earliest practice of worshipping gods and seeking blessings by people in ancient times, and it was also the earliest behavioral norm system in China. With the emergence of late countries (Xia, Shang and Zhou), the gifts were gradually applied by the monarchs, and the content of the gifts also developed from the original simple and simple vulgar style to an open behavioral standard that restricts people’s marriage, blood, continuity, and social relations such as monarch and ministers.
The ritual was first determined to be the rule of state. The theory of governance began in the Western Zhou Dynasty, and more accurately said to be in the Duke of Zhou. “The ancestor Zhou dynasty Zhou Dynasty”. ⑧However, according to the description of “Travel Notes” in the Zhou Dynasty, the Five Gift System has been quite complete and complex, touching various areas of human social career, and adjusting the relationship between people and people, people and nature. “Shangshu·Shun Dian” says that Yu Shun “revised the Five Gifts”, so scholars in the Qing Dynasty said that “the name of the Five Gifts originated from the Yu Book, and the title of the Five Gifts was written by the Zhou officials.” ⑨ The so-called “five gifts” refer to the five gifts of Ji, Liu, Jun, Feng and Jia. If you serve the ghosts and gods in the country with auspicious gifts, you will be commemorated; if you serve the gratitude of the country with auspicious gifts, you will be commemorated; if you serve the military gifts, you will be conquered; if you serve the country with auspicious gifts, you will be conquered; if you serve the
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