The Chinese Boxer Rebellion: A Clash of Cultures and Powers

In the twilight of the 19th century, the world watched as China convulsed in a tumultuous uprising known as the Boxer Rebellion. This cataclysmic event, which erupted in 1900, was not merely a clash of arms, but a collision of civilizations, ideologies, and ambitions. At its core, the Boxer Rebellion was a struggle for the soul of China, pitting traditional values against encroaching foreign influence.

Here Terry Bailey delves into the multifaceted dimensions of the rebellion, outline the foreign powers involved, their political aims, the valor recognized through decorations like the Victoria Cross and Congressional Medal of Honor, and the perspectives of the Chinese Boxers, including the pivotal role played by Empress Dowager Cixi.

The photo shows foreign forces inside the Forbidden City in Beijing in November 1900 during the Boxer Rebellion.

Origins of the Boxer Movement

To comprehend the Boxer Rebellion, one must understand its roots deeply entwined with China's history of internal strife and external pressures. The late 19th century saw China reeling from a series of humiliations at the hands of foreign powers, compounded by internal turmoil and economic distress. The Boxers, officially known as the Society of Righteous and Harmonious Fists, emerged as a grassroots movement fueled by resentment towards foreign domination and perceived cultural erosion.

The International Response

As the Boxer movement gained momentum, foreign nationals and missionaries in China became targets of violent attacks, triggering international alarm. In response, an Eight-Nation Alliance composed of troops from Austria-Hungary, France, Germany, Italy, Japan, Russia, the United States and the United Kingdom intervened to quell the rebellion and protect their interests in China.

Each member of the alliance had its own political aims and agendas driving their involvement in the conflict. For instance, European powers sought to safeguard their economic privileges and spheres of influence in China, while Japan seized the opportunity to assert its growing regional power. The United States, keen on preserving its ‘Open Door Policy’ and ensuring the safety of American citizens, also joined the intervention force.

The Boxers' Perspective

Contrary to portrayals by Western accounts, the Boxers were not merely mindless fanatics but individuals driven by a complex blend of nationalism, religious fervor, and socio-economic grievances. Comprising primarily of peasants and martial artists, the Boxers perceived themselves as defenders of Chinese tradition against the encroachment of Western imperialism and Christian missionary activities.

For the Boxers, their struggle was not just against foreign powers but also against the corruption and decadence of the Qing dynasty. Their rallying cry, "Support the Qing, destroy the foreigners," encapsulated their belief in restoring China's glory by expelling foreign influence and purging the nation of perceived traitors.

Empress Dowager Cixi's Role

At the heart of the Boxer Rebellion stood Empress Dowager Cixi, a formidable figure whose political maneuvering would shape the course of Chinese history. Initially hesitant to openly support the Boxers, Cixi eventually threw her support behind the movement, viewing it as a means to bolster her own waning authority and expel foreign influences.

Cixi's decision to align with the Boxers proved fateful, leading to a declaration of war against the Eight-Nation Alliance. Despite her efforts to galvanize Chinese forces, the coalition's superior firepower and logistical prowess ultimately overwhelmed the Boxer forces and brought about the collapse of their rebellion.

Legacy of the Boxer Rebellion

The Boxer Rebellion left an indelible mark on China and the world, reshaping geopolitical dynamics and fueling nationalist sentiments. While the intervention of the Eight-Nation Alliance temporarily quelled the uprising, it also deepened China's resentment towards foreign powers and sowed the seeds of future conflicts, in addition to further internal strife.

The rebellion's aftermath witnessed the imposition of harsh indemnities on China, further weakening the Qing dynasty and hastening its eventual collapse. The events of 1900 served as a stark reminder of the perils of imperialism and the enduring struggle for national sovereignty.

Sun Yat-sen, known in China as Sun Zhongshan was the eventual galvanized the popular overthrow of the imperial dynasty through his force of personality. Which occurred on the 19th of October 1911. At the time of the eventual successful overthrow of the 2000 year old dynasty Sun Yat-sen was in America attempting to raise funds for the future of China.

He was a highly educated individual who was strongly opposed to the actions of the Boxers before and during the rebellion, knowing that violent offensive action against the strong foreign powers would be detrimental to China’s future.

In conclusion

The Boxer Rebellion is an outstanding example of the complexities of history, where competing interests, ideologies, and aspirations converge in a crucible of conflict. Reflecting on this turbulent chapter, it is possible to be reminded of the enduring quest for dignity, autonomy, and justice that transcends borders and generations.

Additionally, the history of the Boxer rebellion should provide a stark reminder for any nation that decides to intervene into another nation’s concerns where the intervening power has hidden political agenda residing below the surface.

This reminder should be dealt to all nations, not only where a political fueled agenda influences an intervention by military force but any intervention that the preservation and protection of life is not the prime concern of military action.

“war is a continuation of politics by other means,”

Carl Philipp Gottfried von Clausewitz, 1st of July 1780 – 16th of November 1831

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Victoria Cross and Congressional Medal of Honor Recipients

The Boxer Rebellion witnessed acts of exceptional bravery and heroism, recognized through prestigious military decorations such as the Victoria Cross and Congressional Medal of Honor, for soldier of the United Kingdom of Great Britain and the United States of America.

Victoria Cross recipients

General Sir Lewis Stratford Tollemache Halliday VC, KCB

General Sir Lewis Stratford Tollemache Halliday VC, KCB (14th of May 1870 – 9th of March 1966) was an English recipient of the Victoria Cross, the highest and most prestigious award for gallantry in the face of the enemy that can be awarded to British and Commonwealth forces.

Rank when awarded VC (and later highest rank): Captain RMLI, (later General)

His citation reads:

Captain (now Brevet Major) Lewis Stratford Tollemache Halliday, Royal Marine Light Infantry, on the 24th June, 1900. The enemy, consisting of Boxers and Imperial troops, made a fierce attack on the west wall of the British Legation, setting fire to the West Gate of the south stable quarters, and taking cover in the buildings which adjoined the wall. The fire, which spread to part of the stables, and through which and the smoke a galling fire was kept up by the Imperial troops, was with difficulty extinguished, and as the presence of the enemy in the adjoining buildings was a grave danger to the Legation, a sortie was organized to drive them out.

 A hole was made in the Legation Wall, and Captain Halliday, in command of twenty Marines, led the way into the buildings and almost immediately engaged a party of the enemy. Before he could use his revolver, however, he was shot through the left shoulder, at point blank range, the bullet fracturing the shoulder and carrying away part of the lung.

Notwithstanding the extremely severe nature of his wound, Captain Halliday killed three of his assailants, and telling his men to "carry on and not mind him," walked back unaided to the hospital, refusing escort and aid so as not to diminish the number of men engaged in the sortie.

Commander Basil John Douglas Guy VC, DSO

Commander Basil John Douglas Guy VC, DSO (9th of May 1882 – 29th of December 1956) was an English recipient of the Victoria Cross, the highest and most prestigious award for gallantry in the face of the enemy that can be awarded to British and Commonwealth forces.

Rank when awarded VC (and later highest rank): Midshipman RN, (later Commander)

London Gazette citation

“Mr, (read Midshipman), Basil John Douglas Guy, Midshipman of Her Majesty’s Ship “Barfleur”.

On 19th July, 1900, during the attack on Tientsin City, a very heavy cross-fire was brought to bear on the Naval Brigade, and there were several casualties. Among those who fell was one A.B.I. McCarthy, shot about 50 yards short of cover.

Mr. Guy stopped with him, and, after seeing what the injury was, attempted to lift him up and carry him in, but was not strong enough, so after binding up the wound Mr. Guy ran to get assistance.

In the meantime the remainder of the company had passed in under cover, and the entire fire from the city wall was concentrated on Mr. Guy and McCarthy. Shortly after Mr. Guy had got in under cover the stretchers came up, and again Mr. Guy dashed out and assisted in placing McCarthy on the stretcher and carrying him in.

The wounded man was however shot dead just as he was being carried into safety. During the whole time a very heavy fire had been brought to bear upon Mr. Guy, and the ground around him was absolutely ploughed up.

Congressional Medal of Honor Recipients

During the Boxer rebellion, 59 American servicemen received the Medal of Honor for their actions. Four of these were for Army personnel, twenty-two went to navy sailors and the remaining thirty-three went to Marines. Harry Fisher was the first Marine to receive the medal posthumously and the only posthumous recipient for this conflict.

Side note:

Total number Victoria Crosses awarded

Since the inception of the Victoria Cross in 1856, there have been 1,358 VCs awarded. This total includes three bars granted to soldiers who won a second VC and the cross awarded to the unknown American soldier.

The most recent was awarded to Lance Corporal Joshua Leakey of 1st Battalion The Parachute Regiment, whose VC was gazetted in February 2015, following an action in Afghanistan on 22nd of August 2013, this information was correct at the time of writing.

Total number of Congressional Medal of Honor, (MOH), awarded

Since the inception of the MOH in, 1861 there have been 3,536 MOH awarded.

The most recent was awarded was made to former Army Capt. Larry L. Taylor during a ceremony at the White House, by President Joe Biden, Sept. 5, 2023, this information was correct at the time of writing.

The Medal of Honor was introduced for the Naval Service in 1861, followed in 1862 a version for the Army.

Collapse of the Qing Dynasty: Was the Sino-Japanese War of 1894 an Immediate Reason?

From being a minority to building one of the biggest empires in the world, the Qings have left behind an impressive mark on not only the history of China but of the world. Although not all of it is glorious, the tale of how the Manchus came to be the Qings, the consolidation of power, and their humiliating final years after the Sino-Japanese War of 1894 - surely is a spectacle.

If you missed it, you can read Disha’s article on the First Sino-Japanese War here.

A portrayal of the last Qing Emperor, Puyi. He became emperor at 2 years’ old.

China under Qing Rule

The Manchus were skilled warriors and had already been a formidable force during the Ming dynasty. After uprooting the rule of the Mings, they laid the foundation of an empire that boasted of being the fourth largest in the world at the time. The clan was born in 1636 but it was in the year 1644 that they came to be the ruling dynasty of China.

The seventeenth century was the golden age of Qing imperial rule. Under the Kangxi, Yongzheng, and Qianlong emperors, China prospered and the period is referred to as the High Qing or shengshi. The empire expanded to an unparalleled size. The rule of the Qianlong Emperor was praised in Europe (1). Art and literature proliferated with special attention towards poetry. The Peking Opera also developed during this era.

After the Qianlong Emperor, the dynasty began its descent into infamy.

The population had increased dramatically towards the end of the eighteenth century. This led to the drainage of revenues (2). Migrations occurred in huge numbers as the landless population shifted towards less crowded areas. These added to the government's predicament in effectively administering the people (3).

Groups like Hans, Manchus, Tibetans, Mongols, and Uyghurs formed a multi-ethnic population. But they did not exist in harmony. At times, the non-Hans suffered intolerance from both the people and the administration leading to conflicts (4). This diverted the focus on repressing the conflicts rather than working towards integrating their cultural differences. The rulers, who were Manchus, were still viewed as "outsiders". Throughout their reign, the Qings faced numerous rebellions and uprisings that sought to overthrow them.

The administration during the later Qing era was riddled with corruption. The government did little to encourage trade and modernization. Whatever efforts were done in that field were done by private investors who did not have much power (5). The ritual practices of the period also acted as an impediment to the process of modernization. The ceremonies were ostentatious and the state was reluctant to stop them for changes made in matters of tradition could prove to be disastrous (6).

The bureaucratic system granted excessive power to non-Han officials. Higher-up positions were reserved for Manchus so that they could keep their Han subordinates in check.

Moreover, there had been no attempts to centralize the military out of the fear of giving too much power in the hands of the Han officials (7) and repeating history. The Manchus had seized power from the then-reigning Mings (if the short-lived Shun dynasty is to be excluded). The Ming dynasty was the last dynasty of China to be ruled by Hans. This paranoia could have been a factor in the difficulties in effective management.

Some of the societal facets which existed before the coming of the Qings continued during their reign, somewhat emboldened even. For example, the tradition of the civil service examination that had commenced back in the sixth century by the hands of the Sui dynasty was used to fill positions in the administration. Voltaire applauded this system stating no government could be better than the one in China (8). While it served the noble purpose of hiring qualified people in the government, it also widened the gap between the elite and the commoners. The society was marked with strict demarcations dividing the "respectable" and the lower classes. Those considered inferior were not allowed to give the civil service exam. Many endeavors were made to assimilate the different sections of society but one thing still withstood these changes. The disparity between the high society and the common man prevailed.

At the advent of the 1860s, the world had begun witnessing important events like the American Civil War, the unification of Germany and Italy, etc. This period overlapped with China's failed attempt at restoring the dynasty's declining domination, known as the Tongzhi Restoration, engineered by the Empress Dowager Cixi (9).

The Unequal Treaties

Treaties have been a crucial part of international law. Whether they are signed to end wars or form an alliance, the important fact that's solidified with a treaty is that the states have entered into an agreement. Throughout the nineteenth and twentieth centuries, several western powers made Asian and African states sign treaties that were unjust as they were advantageous for only one of the parties involved. It, however, has been argued that only the first three treaties were "unequal" and the later ones were more considerate toward China (10).

The Treaty of Nanjing, the first of the unequal treaties, gave extraterritorial rights to Britain by granting them Hong Kong. The Qing officials were ignorant of the meaning of these treaties. Apparently, they had no problem with the unfair clauses of the treaty and giving up their territories to a foreign country but were outraged that the name of their emperor was listed along with the monarch of the ‘barbarians' (11).

A major blow to the dynasty came with the Taiping Rebellion in 1850. Already undermined by their defeat in the First Opium War, the state of the Qing empire kept on deteriorating. During this period of political unrest, several rebellions ensued that weakened the integrity of the Qing rule even further. The emperor had to ask for help from regional leaders. These leaders had their own armies (12) and depended on the emperor for nothing, which questioned the superiority of the monarch.

For many years, imperial China had remained isolated. The people were not knowledgeable about the ways of other states, say of the West, that were busy colonizing. Russian officials saw an advantage in the tumultuous state China was in and used this vulnerability to acquire no small area of land along the Russo-Chinese border. The land they amassed was more than the size of Japan (13). Given all these circumstances, it was clear that the age of the High Qing was nearing its end.

After the First Sino-Japanese War

Anti-Manchu sentiments had started brewing since the end of the First Opium War but the defeat in the war of 1894 fanned it to an alarming extent (14). The dynasty had lost its glory earned during the High Qing era. The loss incurred by the empire by the Treaty of Shimonoseki was immense. Having to let go of the Liaodong peninsula in southern Manchuria, the homeland of the Qings, added insult to injury (15).

The political crises occurring in China distressed a scholar named Kang Youwei. Having lived in Hong Kong in his youth, he was impressed by the Westernization there. Taking the example of the modernization in Japan and Hong Kong he, along with Liang Qichao and some similar-minded people, advised the emperor to carry out similar reforms. In 1898, they started the Hundred Days' Reform but their suggestions were not to the liking of Empress Dowager Cixi. She declared herself regent and put the emperor under house arrest (16), thus putting a stop to the development of the movement.

A famine struck China in 1908 that took the lives of about 25 million people and was recorded as one of the worst in human history. This increased the people's dissatisfaction with the imperial rule. What followed was a series of revolts that would be called the Xinhai Revolution of 1911. Eventually, the Qing dynasty saw its last emperor abdicate in 1912 - putting an end to a reign that extended for about three centuries. While the war with Japan might have spurred the process of decline of the Qings but the fall of the dynasty was the culmination of years of resentment towards their rule.

What do you think of the impact of the War of 1894? Let us know below.

Now read Disha’s article on the Hitler Youth here.

Bibliography

Detter, Ingrid. “The Problem of Unequal Treaties.” The International and Comparative Law Quarterly 15, no. 4 (1966): 1069–89. http://www.jstor.org/stable/757143.

Fairbank, John K. “Introduction: the Old Order.” Chapter. In The Cambridge History of China, edited by John K. Fairbank, 10:1–34. The Cambridge History of China. Cambridge: Cambridge University Press, 1978.

Hsu, Immanuel C. Y. “Late Ch'ing Foreign Relations, 1866–1905.” Chapter. In The Cambridge History of China, edited by John K. Fairbank and Kwang-Ching Liu, 11:70–141. The Cambridge History of China. Cambridge: Cambridge University Press, 1980.

Paine, S.C.M. The Sino-Japanese War of 1894-1895: Perceptions, Power, and Primacy. Cambridge; New York: Cambridge University Press, 2003.

Rowe, William T. China's Last Empire: The Great Qing. Cambridge, MA; London: The Belknap Press of Harvard University Press, 2009.

Smith, Richard J. The Qing Dynasty and Traditional Chinese Culture. Lanham, MD: Rowman and Littlefield, 2015.

Wang, Dong. “The Discourse of Unequal Treaties in Modern China.” Pacific Affairs 76, no. 3 (2003): 399–425. http://www.jstor.org/stable/40023820.

References

1 S.C.M. Paine, The Sino-Japanese War of 1894-1895: Perceptions, Power, and Primacy, 'The Decline of the Old Order in China and Korea', 23-24

2 Ibid.

3 John Fairbank, “Introduction: the Old Order.”, The Cambridge History of China Vol. 10, 16

4 Richard J. Smith, The Qing Dynasty and Traditional Chinese Culture, 'The Qing Political Order', 89

5 Ibid., 'The Late Qing and Beyond, 1860-2014', 390

6 Ibid., 391

7 Paine, The Sino-Japanese War of 1894-1895: Perceptions, Power, and Primacy, 'The Decline of the Old Order in China and Korea', 32

8 Ibid., 'The Reversal in the Far Eastern Balance of Power', 13-14

9 Immanuel C. Y. Hsu, “Late Ch'ing Foreign Relations, 1866–1905”, The Cambridge History of China Vol. 11, 85

10 Ingrid Detter, “The Problem of Unequal Treaties”, http://www.jstor.org/stable/757143

11 Dong Wang, “The Discourse of Unequal Treaties in Modern China”, http://www.jstor.org/stable/40023820

12 Paine, The Sino-Japanese War of 1894-1895: Perceptions, Power, and Primacy, 'The Decline of the Old Order in China and Korea', 26

13 Ibid., 32

14 William T. Rowe, China's Last Empire: The Great Qing, 'Chinese Responses to Imperialism, 1895-1900', 236

15 Ibid., 'Imperialism in Fin de Siècle China', 234

16 Ibid., 'Chinese Responses to Imperialism, 1895-1900', 242

Ancestor Worship in Ancient China

Ancestor worship has a long history in China. In fact it goes back millennia to the time of Yangshao culture. Here, Khadija Tauseef explains the importance of this and how it evolved over time in ancient China.

Confucius, painted by Wu Daozi.

“Ancestors

Hear my plea,

Help me not to make a fool of me,

And to not uproot my family tree,

Keep my father standing tall”

 - An extract from the movie, Mulan.

The Disney classic allows us a glimpse into the tradition of ancestor worship that has been around for centuries. Mulan’s father is seen sitting before the ancestral tablets, praying for Mulan. Throughout the film there are continuous references to the Fa ancestors, who even appear; showing that they are watching over Mulan and her family. They try to help their descendants, ensuring that no dishonor was brought on to the family. 

China has a grand tradition of ancestral worship that has been carried forward through the ages. However, the term ‘ancestor worship’ was coined by a British philosopher and sociologist Herbert Spencer in 1885. It is based on the belief that the souls of the deceased have power and influence of the lives of the living. How did this ancient practice start and what sort of an impact does it have on the people?

Celestial Beginnings

The concept of ancestor worship can find its roots within Chinese folk tradition. It emerged from religious beliefs about the afterlife and that part of the soul continues to reside on the earth. The earliest mention regarding ancestor worship dates from Yangshao society (from c. 5000 BCE). Unfortunately, due to the lack of writing from the period, we do not know much about Neolithic religious practices. All that changed with the coming of the Shang dynasty (1600-1046 BCE), who brought about the existence of writing. Oracle bones or jiaguwen discovered in archaeological tombs, date as far back as 1250 BCE, giving us our first glimpse into ancient beliefs. 

The major focus of the Shang was towards the Shangdi (the Supreme Being), who was believed to be the link between the heavenly beings and the people. At the time ancestor worship also existed; many believed that the success of crops and the health of the family was connected to the veneration of ancestors. If the ancestors were happy then they would provide their family with wealth and prosperity. However, if they were displeased then great tragedies would befall the family. In addition, it was widely believed that the ancestors visited with Shangdi, therefore it became even more important to make sure the deceased were happy.

Dynasty Shift

The Shang were soon replaced by the Zhou dynasty, one of China’s longest lasting ancient dynasties. Lasting from 1046 BCE to 256 BCE, this dynasty played host to a great cultural, artistic and intellectual renaissance. During this period the concept of Yin (feminine) and Yang (masculine) was developed as “an earthly reflection of heavenly harmony”. This concept helped develop the idea of ancestral worship further by helping explain how the soul of the deceased is affected. 

The belief was that the soul of every human consists of two parts, the Po (relating to yin energy and the grave) and the Hun (relating to yang energy and ancestral tablets). Therefore, when a person dies, their soul would be split in two - the Po goes to the afterlife to be reborn and the Hun remains on earth, close to the ancestral tablet. This shows why many believe that the ancestors remain among the living and keep a watch on them - if the family honors them and provides them with appropriate sacrifices the family will have a prosperous and wealthy life. Festivals were often held to celebrate not just the gods but also the ancestors. The people would perform rituals in which they would recite hymns, glorifying the gods and ancestors. 

“The drums are put in place, and their beats summon the spirits. The descendants call upon their ancestors to arrive, the sound of flutes and stone chimes adding to the noise, until “bells and drums fill the air / and the dancers seem in flight / our visitors appear.”” (Clements, 2019: 43).

These celebrations were often led by the shamans or wu. Shamans were thought of as a conduit for communicating with the ancestors. They conducted the funerary ceremonies and other events that required their presence. 

Unfortunately, not all those who die are able to take their place among the pantheon of ancestors. According to ancient texts each human has their own predestined span of life and dying before that time as a result of murder, war, suicide, a natural disaster or an epidemic, means they cannot become ancestors. These souls returned to haunt the living, and were known as Ligui (pernicious ghost). These Ligui were believed to be the cause of numerous illnesses and misfortunes. The only way to deal with them was through exorcisms performed by shamans.

Throughout the Zhou dynasty, ancestors were highly revered, not just among the common people. Even the emperors built grand shrines for their royal ancestors, ensuring that they would watch over them from the heavens and secure their reigns. 

Confucian Influence

After the decline of the Zhou dynasty, many religious practices came under attack. China was divided, with warring states fighting to exert dominance. It was in this age of violence and war that Confucius was born. In order to find a solution for the turmoil of his age, Confucius looked to the practices and knowledge of the past. In particular, he looked to the era of the early Zhou kings and their peaceful rule. 

Confucius found that Zhou society had ancient rights, customs and etiquette that brought people together and ensured peace. Therefore, Confucius wanted to bring back these practices so that the people would be able to live harmoniously. One important right was the ancestral rights that were necessary for keeping harmony between the human world and the cosmos.

Professor Michael Nylan explains the importance of the ancestors thus:

“When we talk about many of the rights, what we are talking about is ‘blood sacrifice’. Offerings of blood and wine are offered to the ancestors and the gods in heaven. The ancestors live in heaven and become themselves gods in the afterlife.”

The reimagining of the ancestors in a sense brings them back to life with each offering. Confucius emphasizes the importance of family and the connection to the past, and this helps embody the belief in the ancestors - because honoring them helps us maintain a connection with relatives or loved ones that have passed on and keeps us rooted in the past. Confucius’ teaching greatly influenced the people of China and heralded a new era of ancestor worship that has lasted to this day.

Conclusion

Even today, people have tablets dedicated to their deceased relatives and provide offerings to sustain them. Some of these practices may seem outdated and out of place within our modern life but if one feels connected with the past and carries it with them, then these traditions will continue to flourish. Personally, just the thought of having a loved one close by and being able to share precious moments with them, sounds like a perfect dream.

What do think of ancestor worship in China? Let us know below.

Bibliography

1)     Gombrich, E.R. A little History of the World. Yale University Press: London, 2005.

2)     Oliveto, Joe. Chinese Ancestor Worship Explained: History, Traditions & More. https://www.joincake.com/blog/chinese-ancestor-worship/

3)     Cartwright, Mark. Ancestor Worship in Ancient China. https://member.ancient.eu/article/1132/ancestor-worship-in-ancient-china/

4)     Clements, Jonathan. A Brief History of China. Tuttle Publishing: Singapore, 2019. 

5)     Ancestor Worship. https://family.jrank.org/pages/86/Ancestor-Worship.html

6)     Ancestral Worship in China. https://family.jrank.org/pages/84/Ancestor-Worship-Ancestor-Worship-in-China.html

7)     Ghosts in Chinese Religion. http://www.religionfacts.com/chinese-religion/ghosts

8)     Lagerwey, John and Marc Kalinowski. Early Chinese Religion Part One: Shang through Han (1250BCE – 220AD). Brill Publishing; Netherlands, 2008. 

A Chinese Legend and the Disney Movie: Who is Mulan?

The 1998 Disney film Mulan is based on the Chinese legend of Hua Mulan. But how did the film tell the story? And how true to reality was the film? Johann Hollar lets us know.

An 18th century depiction of Hua Mulan.

Did you know that Disney's Mulan is inspired by a Chinese poem?

The original work that was the 'Ballad of Mulan" is lost to history; however it was well documented enough to make its way into Chinese literature and popular culture as Disney has shown with its movie.  Whether Mulan was a real person or not has yet to be determined, but the story itself shows how women can change the course of history.  [1]

The Story

No matter how many centuries have passed, the beginning of her tale remains the same.  She joins the army disguised as a man to go in place of her father, who along with his age is also ill and would likely killed during the first battle.  She was said to have brought her family's ancestral blade with her into battle and she proved to be an efficient commander in battle. In the end she surprises her comrades-in-arms by revealing herself to be a woman. [2]

Other aspects of why Mulan did what she did

Other than the fact that Mulan was a woman and proved to the ruling Chinese dynasty at the time that a woman can lead, serve and fight as well as any man, she also proved that she could perform other roles too. In Chinese culture, honoring one's elders and being modest is paramount.  She refuses a favor offered to her by the emperor, preferring to go home, thus promoting modesty.  Her willingness to go into battle in place of her father shows how much she honors her elders (in this case her father). 

Different endings

One ending was that after she refused the Emperor’s gifts, she returned home to find out that her father had died and thus losing the reason for why she went in the first place.  Another version is where she comes home having been so traumatized by the fighting that she falls into depression and eventually commits suicide.[3]

What isn't mentioned in the movie

There are also a few notable historical inaccuracies or missing information in the movie.  The first is that Mulan was not an only child.  She had a brother, but he was far too young to serve. [4] Second, the use of rocket weapons in China did not occur until the Battle of Kai-Keng in 1232 CE (Common Era) against the Mongols. [5] Third and final is that the invading forces were called Huns in the Disney movie. According to historical facts about the Northern Wei Dynasty (386-534 CE, when the story of Mulan is said to take place [6]), they were attacked by the Rouran, who were, like the Huns, from Mongolia but were not the same people. [7]

Other warrior women

Mulan wasn’t the only warrior woman in the history of China.

Before her the first female general in the history of China was Fu Hao.

During the Shang Dynasty, she began her life as a consort and was able to rise up in the ranks to become the first female general in China. [8]

Another one was Xun Guan during the Western Jin Dynasty, who suppressed the Revolt of Xiangyang city, by breaking through enemy lines. [9]

Legacy

The tale of Hua Mulan has inspired adaptions before and after the Disney version.  Stage, television and even the live action movie Mulan: Rise of a Warriorare amongst the many depictions of famous warrior woman in China.  

Historically, two more examples of warrior women in China are the revolutionary Qiu Jin, who contributed to the fall of the Qing Dynasty [10], or even Liang Hongyu, who suppressed a rebellion that threatened the Song Dynasty. [11]

I am of course well aware of the fact that Disney is doing a live-action version of Mulan starring Lei Yifei as the title heroine and Jet Li as the Emperor of China.

It seems from a cultural perspective that women were treated far better in China than in Europe.  There may have still been some chauvinism in China, but that did not stop them from becoming the heroines of their time and becoming the legends that they are today.

What do you think of Mulan? Let us know below.

References

[1]http://www.char4u.com/content/the-legend-of-hua-mulan/

[2]http://www.shenyunperformingarts.org/learn/article/read/item/v7oZoV5fuog/mulan-chinese-stories-history.html

[3]http://www.ancient-origins.net/history-famous-people/ballad-hua-mulan-legendary-warrior-woman-who-brought-hope-china-005084

[4]https://www.syfy.com/syfywire/the-real-story-of-mulan

[5]https://www.thoughtco.com/early-fireworks-and-fire-arrows-4070603

[6]http://www.nouahsark.com/en/infocenter/culture/history/dynasty/northern_wei.php

[7]http://chinaknowledge.de/History/Altera/rouran.html

[8]https://gbtimes.com/fu-hao-chinas-first-female-general

[9] http://www.womenofchina.cn/womenofchina/html1/people/history/12/4863-2.htm

[10] https://theculturetrip.com/asia/china/articles/qiu-jin-the-female-knight-of-mirror-lake/

[11] https://people.wku.edu/haiwang.yuan/China/tales/lianghongyu_b.htm

China Before Communism: Empress Dowager Cixi & the Fall of the Manchu Dynasty

Modern-day China differs greatly from its days of imperial monarchy. The origins of this change are rooted in the events of the 19th century. Here, Chris Galbicsek explains how Empress Dowager Cixi played a key role in resisting internal attempts at Westernization in 19th century China.

Empress Dowager Cixi by Katharine Carl. 1904.

Today, we know China as a modern communist colossus, and yet we also know China as a nation steeped in a long history of imperial monarchy. In our busy lives, most of us carry around these two images of China without really thinking much about the connection. But how and why did the Chinese monarchy fall in the first place, prior to taking its modern form? Given that China looms so large on the world stage, and given that the Chinese political transformation occurred so recently in history, this lack of public awareness is striking. A closer look reveals some important insight into the ideological and political forces at play in the world around us, as well as a fascinating chapter in the human story.

By the eighteenth century, China had been a remarkably insular empire for hundreds of years. The British had long tried to gain access to the Chinese market by reaching out to the Manchu dynasty, but had little success. However, British merchants eventually did find an effective entry point with the illicit sale of opium. As the Chinese addiction to opium grew to staggering proportions, so did the British addiction to the profits.

By the time Chinese officials finally got around to enforcing its opium prohibition with more seriousness, British merchants were not cooperative. When the Chinese then seized huge stockpiles of opium contraband, this only prompted an indignant British response. As the British demanded reimbursement for their seized property, conflict quickly escalated into violence, and then came war.

The Opium Wars Changed China

The industrialized British military quickly pounded China into submission. Various unfavorable trade agreements were forced upon China, including the formalized legalization of the opium scourge, with all of its terrible effects.

As a result, the Chinese empire, which had long considered itself to be the center of the world, was now brought to humbly bear witness to a very different geopolitical reality. No longer could China deny the wide margin of military superiority in the hands of the Western "barbarians". Nor did China any longer have the luxury of choosing its preferred level of economic involvement vis-à-vis the West. If China had indeed been the center of the Earth, then the Earth seemed to have shifted overnight.

The situation represented a critical precipice for China, and the nature of the Chinese response was to be enormously consequential. Japan, coming to grips with similar geopolitical revelations, chose to steam headlong directly into this new phenomenon of "Westernization".

The Response

The Chinese leadership, in contrast to Japan, did not proceed with nearly as much solidarity. While there were some voices that did urge immediate adoption of Western technology and institutions, many others insisted instead on a stringent conservatism, and were deeply reluctant to abandon any part of their Confucian worldview, which had proven so enduring.

When the Chinese emperor died in 1861, he left only a four-year-old son to take the dragon throne. The resulting power vacuum only magnified the challenges for an imperial court which already lacked a unified voice.

Nevertheless, in 1861, Prince Gong managed to spearhead an initiative known as the "Self Strengthening Movement", in an ambitious effort to bring about Western reforms. For the first time, a Ministry of Foreign Affairs was established, modern schools were formed, and the study of foreign languages was promoted. Additionally, Western arms and shipbuilding projects were set in motion, along with railroads and telegraph lines. Initially, the program seemed to be creating meaningful change in China.

What Went Wrong?

But Prince Gong's voice, and pro-Western voices like his, were soon drowned out by others, and most notably by the young emperor's mother: the Empress Dowager Cixi. Virulently anti-Western, the empress soon demonstrated an uncommon level of political shrewdness, and managed to thoroughly consolidate power around herself within the royal leadership. It has been reasonably presumed that part of the motivation behind Cixi's strong ideological stance, resulted from her calculation that Western governmental reforms would only serve to reduce her influence. In the end, Cixi would prove so politically irrepressible, that she would go on to profoundly influence China for an astonishing forty-seven years.

While the "Self Strengthening Movement" officially continued, Cixi (pronounced "tsuh-shee") and her cohorts steadily undermined (and even outright sabotaged) various aspects of the project, and set out to marginalize its proponents. As a result, critical momentum was stymied.

On one occasion, Cixi refused to approve construction for an important railway line from Beijing, and when the project finally did move forward, she insisted that the train cars be pulled by horses, so as not to disturb the souls resting in nearby tombs with engine noise. On another occasion, Cixi sent for seven de-commissioned British warships, but then for seemingly trivial reasons, ordered the ships to turn around and head back to England upon their arrival.

In 1893, Cixi continued to frustrate national affairs when she allegedly embezzled thirty million taels of silver, which had been set aside for naval shipbuilding. Instead, Cixi redirected the badly needed funds toward the restoration of the imperial summer palace. Significantly, it was the case that no new Chinese naval ships were put into service from that point forward.

But the tactics of the empress included more ruthless measures as well. Historians widely believe that Cixi was responsible for the poisoning of her own emperor son in 1875. Likewise, she pushed Prince Gong (the architect of the Self Strengthening Movement) into semi-retirement in 1884. And when the subsequently installed emperor (who had replaced her son) later attempted another sweeping national reform movement (known as the "Hundred Days' Reform") in 1898, the empress again intervened. This time Cixi led a coup to overthrow the young reformist emperor, banishing him to house arrest on an island for the remainder of his life.

As might be expected, with all of this internal resistance, China did not fare well when tested militarily during this period. In 1885, China was badly beaten by the French in Indochina. In 1895, China was again beaten badly by the Japanese, losing its hold on Korea and Taiwan, and revealing just how much more industrial progress Japan had managed to achieve.

After orchestrating the coup against the emperor in 1898, reactionary conservatism, atavism and xenophobia were ratcheted up by the Manchu government. Soon Cixi was cracking down on reformist-minded intellectuals, and even blaming natural disasters on Westerners.

When the empress openly endorsed the "Boxer Rebellion" at the turn of the century, the Manchu dynasty further alienated itself. Believing themselves to be invulnerable to Western weapons, over ten thousand “boxers” rampaged throughout the country against anyone and anything pro-Western. After great loss of life, the rebellion was soon put down, and the resulting war reparations exacted by the West left the Manchu royalty desperately in debt. Not long after, with the dynasty barely hanging on and the situation now increasingly precarious, the mighty Cixi died in 1908.

Revolution

Within three years of her death, the spark of revolution caught fire, and spread across China. Province after province began to declare independence. Having been continually rebuffed, the impulse toward reform gave way to revolution. The weakened dynasty was now powerless to defend against the wave of resistance, and the monarchy was soon toppled. In 1911, the two hundred and sixty-eight year Manchu dynasty had come to an end.

What followed for China was nothing short of disaster for most of the twentieth century. After a valiant attempt at republicanism failed, China fractured and fell into a chaotic decade of rule by warlords, followed by a bloody national civil war, and then by the now infamous (though not infamous enough) communist reign of Mao Zedong. The result for the Chinese people was more death and destruction than perhaps any other single nation in history over a similar span of time.

Hindsight

Looking back, it is hard not to wonder how much longer the Chinese monarchy might have lasted, had pro-Western technology and political institutions been more fully embraced within the royal court. Even after the British shamefully imposed the scourge of opium upon China, the Manchu dynasty was left standing for another half century. And while it may not be fair to lay responsibility for the fall of the monarchy directly at the feet of any one individual, the outsized nature of Cixi's direct and decades-long personal anti-Western impact certainly was a key contribution which invites attention, and begs questions. Under different guidance, how much longer might the monarchy have lasted? How much of the political turmoil and human suffering in the century that followed might have been mitigated? How much differently things might have turned out for China and the world, both in the twentieth century and today.

Chris Galbicsek studied Philosophy at Colgate University. He came to intensely appreciate history in the time since, and has recently launched a historically-themed t-shirt site, Exoteric Apparel, which aims to raise historical awareness through fashion.

Bibliography

Baum, Richard. University of California, Los Angeles. The Fall and Rise of China. The Great Courses, 2010.

Chang, Jung. Empress Dowager Cixi: The Concubine Who Launched Modern China. Knopf Publishing, 2013.

One of the most important events of the early 20th century – but why did it happen?

One of the most important events of the early twentieth century was the collapse of the Chinese Qing Dynasty during the Xinhai Revolution from 1911-12. But what was it and why did this monumental event happen? And was it inevitable? Scarlett Zhu returns to the site and explains all (PS – you can read Scarlett’s earlier article here.)

A battle outside Hankow in the 1911 Chinese Xinhai Revolution. Source: Wellcome Trust, available here.

The imperial court in the last days of the Qing Dynasty was a shadow of its former self.[1] Pressurized by the 1911 Chinese Revolution, on February 12, 1912, the Empress Dowager Longyu, with her young adopted son, the last emperor of China, Pu Yi, signed the abdication papers forcing the young emperor from the Dragon Throne. The act not only ended the Qing Dynasty at its last gasp, but also China’s millennia-long feudal rule. The reasons for the dynasty’s decline are fairly straightforward, but there has been a prolonged debate as to the relative weighting between them. It all boils down to the question of whether the nature of one event was the product of historical inevitability or a once preventable choice, whether the Qing Dynasty was destined to fall or whether it could have been saved. Some scholars argued the decisive turning point was its initial alienated identity, or Emperor Qian Long’s legacy; its internal socio-economic problems towards its final years or invasions from foreign powers. However, the more compelling case seems to be that the influence from Western societies and culture, which turned the once preventable choice into historical inevitability. Inevitability, in a historical context and in this case, would be the moment when the Qing Dynasty was incapable of avoiding the consequences of being overthrown. An assessment on inevitability and various turning points would be the best way to weigh up the importance of these factors.

An ethnic minority

It could be argued that the Qing Dynasty’s identity as a regime established by ethnic minorities determined its fate being “doomed from the beginning”. The Qing Dynasty was an empire established by the Manchus, a tribal minority which conquered Beijing in 1644. As Hsu puts it, in the end, "the very fact that the Qing was an alien dynasty continuously evoked Chinese protest in the form of secret society activities and nationalistic racial revolt and revolution."[2] The Qings did spend effort on trying to mitigate the discontent such as keeping the system of rule of the Ming government, promoting Neo Confucianism, which was a popular religion in China at the time, and allowing Han Chinese into its bureaucracy. But most of the time, it did much to show that the Manchus were separate and superior, with the prime example of prohibiting intermarriages between the Manchus and the Han Chinese. In this sense, because the majority Han Chinese would never have been content with being ruled by foreigners, internal discontent and rebellion was guaranteed. This was illustrated by the Revolt of the Three Feudatories by Han Chinese army officers in 1673. This also falls in line with Marxist historians’ view, as they see the historical process characterized by endless class struggles. In this case, it would be the oppressed Han Chinese against the oppressive Manchus, which indicated a struggle to overcome alienation successfully and thus the fall of the dynasty.

In short, the long-term resentment of the Han Chinese at being ruled by “foreigners” triggered a snowballing growth of opposition to the regime as it went on, such that it could be argued that the dynasty’s collapse became inevitable. However, this turning point was not the most decisive. This was due to the strength, assertiveness and high centralization enforced by its early founders and the fact that they all understood that the empire could only be held together by talking in political and religious idioms of their Han Chinese subjects. It meant the possibility of a submissive and marginal Han Chinese opposition and implied the survival of the dynasty was still open to them - a possibility that some argued was soon diminished when Qianlong came to power in1735.

A corrupt emperor

Emperor Qian Long’s legacy was another turning point which many argued that contributed the most to the inevitability. Despite the prosperity and peace Qian Long maintained throughout the empire, he, like many past emperors, became incompetent as a leader towards the end of his years. As the great Emperor aged, he began to adopt a series of measures which, with hindsight, planted the seeds for the inevitable downfall of the Manchus. The corruption was the most evident feature as untrustworthy officials and their needy relatives pocketed public funds. But Qianlong turned a blind eye to it, since the architect behind all this large-scale corruption and nepotism was his court favorite, He Shen. By the end of Qianlong's reign in 1796, the once-prospering treasury was “nearly depleted”[3]. In addition to this strain in the empire’s income, the untrained and ill equipped Bannerman and the Chinese Green Standard Army led by those corrupt generals was equally detrimental. This resulted in the failure to put down the famous White Lotus Rebellion in 1794 efficiently and quickly, and encouraged foreign invasions in the long term. The rebellion was significant as this was the first sign of the politicization of the general public. This was also the first peasant-led open rebellion against the extortion of tax collectors, which would eventually become a common feature towards the end of the dynasty. Furthermore, his dealings with the Europeans were also argued to encourage later aggressive foreign invasions as he adopted an isolationist approach. It could be argued that Qianlong’s reluctance to tackle corruption and to improve the quality of the military and his foreign policies made the collapse inevitable. However, the collapse at this point was not envisaged. The Qing Empire maintained goodwill from the West through trade and commerce. Alongside this, there was not a systematic breakdown within the government despite its ongoing corruption. Both factors ironically settled disputes and criticisms of the emperor, as people, whether rich or poor, high or low, were provided with great economic security, or at least from the surface it seemed this way - thus the possibility of the dynasty’s survival was still conceivable.

Weaknesses in society

The exposure of the structural socio-economic weaknesses of China in Qing’s later years, a third turning point, cannot be understated. Agriculture dominated 90 to 95 per cent of the Qing Dynasty’s rural economy[4], wealth distribution was unequal and there was significant population growth with its population exceeding 100 million, the largest hitherto in China’s history.[5] This made the economy and society incredibly weak when external shocks hit, like natural disasters and diseases. As far as Wu argued, two of the biggest floods in world history, the Yellow River flood in 1898 and the Yangtze River flood in 1911, helped to end the Qing Dynasty.[6]This pressure would ultimately tilt the balance of economic power[7] and lead to the collapse of the socio-economic system. A subsequent array of social unrest and discontent towards the Qing Dynasty was created, thus making the uneducated public more receptive to the idea of revolution. This was perhaps best illustrated by the outbreak of one of the bloodiest civil wars, the Taiping Rebellion led by the poor and the unemployed in 1850. Thus, the fact that economic and social practices, which were seen to be the backbone of the dynasty, were unsustainable meant that the fall was inevitable. However, this may not be the most convincing case. The peasants’ rebellions in response to socio-economic issues were short-lived (Dungan Revolt 1895–96) and were failures (Nian, Du Wenxiu, Dungan rebellions). Their reactions were also, to a large extent, controllable as long as Qing maintained the loyalty of the army and imposed a strong degree of force and terror. This turning point did not necessarily mean the outright fall of the Qing Dynasty, for peasants’ rebellions and the empire’s assertive suppression in response was a mode that had remained relatively unchanged for 2,000 years since the Han Dynasty[8], which ensured political stability and re-established state authority.

Foreign powers

The First Opium War in 1839 was argued to be another crucial turning point towards the inevitability of the fall, as Trotsky once described war as “a locomotive of history”[9]. It was the product of the collapse of negotiations between the British and the Chinese to open up trade barriers and soon turned China into “a drug-crazed nation”[10]. Qing’s army may have had the capacity to put down internal strikes, but they were no match for external artillery and naval strength. The event is significant in signaling the beginning of “unequal treaties” (Treaty of Nanjing, Treaty of Bogue) and a chain of foreign invasions and interference (The Invasion of the Eight-Nation Alliance). This meant that the Chinese lost confidence in the once-invincible army and the Imperial political system. In turn, this led to even more unrest in the Chinese society, with patriots enraged at the weakness of their country and forming revolutionary movements. One of the most notable was the Boxer Rebellion, which initially was against both the Qing government and the foreign spheres of influence. China’s defeats, the exacerbation of the socio-economic problems by the wars and the protests that followed did mean the empire’s future looked incredibly bleak. It seems that the collapse was highly possible. However, this turning point was not the most important one. Firstly, it is important to note that the Western powers generally had no intention to overthrow the Qing Dynasty, but rather desired to turn it into a subordinate. Secondly, the Qing government was clever enough to manipulate the patriotism in their favor. They managed to mobilize the protestors against the foreign powers, as demonstrated by the change of the peasants’ aims in the Boxer Rebellion.

Western ideas

An accomplice of foreign invasions, Western influence and culture, was argued to have a profound impact on the inevitable downfall. It reflected the great sense of crisis and highlighted the need of a change. Western modernistic literature, religion and political ideologies promised a liberal and capitalist utopia, a promotion of love and peace by Christianity and the subsequent economic prosperity following industrialization. This made the political repression of Qing seem remarkably backward and thus hugely appealed to the public. People were more educated, receptive and sensitive toward revolutionary ideas, with the example of the wave of students travelling abroad to study being radicalized, one of which became the leader in the 1911 Revolution, the “Father of Modern China”, Sun Yat-sen.

Arguably Emperor Guang Xu’s last attempt to save the country based on Western culture, the Hundred Days’ Reform in 1898, made the collapse inevitable. The example set by Western powers provided the Manchus with a route to ensure their survival. The reform consisted of numerous progressive ideas such as capitalism, constitutional monarchy, and industrialization. Despite the reform ending within 103 days, it opened up expectations which the traditional ruling elites of Qing would never be able to satisfy, particularly given their deeply rooted backward imperialism and reluctance to change. Great impetus was given to revolutionary forces within China and such sentiments directly contributed to the success of the Chinese Revolution barely a decade later, which ultimately brought down the hundred-year-old rule of the Qing Dynasty.

The key factors

Two elements indicate that the Chinese Revolution of 1911 was the decisive turning point for the destiny of the Qing Dynasty. Firstly, it was the first time that such a huge wave of universal discontent rose. It was the outburst of the accumulation of national resentment, unrest and instability. Reasons for the outburst varied, ranging from the failure of Qing to reduce the ethnic alienation, to confront foreign aggression, to solve socio-economic problems, which united a vast number of people with a variety of class, background and interests. Started by the mishandling of the building of a railway, the situation soon escalated into successive and spontaneous uprisings that occurred throughout the year across remarkably different regions. By the end of the year, 14 provinces had declared themselves against the Qing leadership.[11] Debatably the previous rebellions had been motivated by the same factors, but never had the public been so aware of the sharp contrast between the East’s backwardness and the West’s superiority, which brings in the second factor. It was the immense exposure to Western cultural influence and ideologies which heightened the pressure on the regime. China’s issues across all aspects of society were evident and the possibility of their nation pursuing the path of the modern powerhouses like Britain and France seemed achievable. This in turn also gave the leadership the ideas it needed, as it was mainly led by groups of intelligentsia who received profound influence from Western education, such as Sun Yat-sen. Hence when universal discontent met foreign ideologies, the collapse of the imperial Qing Dynasty had finally become inevitable.

The end

Thus before the Chinese Revolution of 1911, the dynasty’s collapse has always been a preventable choice. Sun Yat-sen once said that when he first advanced the Principle of Nationalism, he won responses mostly from secret societies but "seldom from the middle-and-above social strata"[12]. This is highly suggestive of the fact that the essential elements and support for the collapse was absent previously. It also indicates the impromptu nature of the 1911 revolution. However, as progressive Western ideas prevailed and nationalism spread at a tremendous pace, penetrating into every stratum of society, almost everyone came to realize the necessity of waging a revolution.[13] By claiming the fall was made inevitable by Qing’s initial identity or Qianlong’s legacy would be a claim largely reliant on hindsight. Its internal socio-economic issues, on the other hand, were persistent and prolonged by the use of fear and terror. The West’s invasions by warfare can be regarded to be far less important than the invasions by culture and ideologies, as foreign powers only envisioned the Qing to be a submissive puppet government. In conclusion, until the Qing Dynasty was highly exposed to the Western ideologies which nurtured a high level of awareness for change and comparison, its downfall was never inevitable.

Did you find this article interesting? If so, tell the world. Tweet about it, like it, or share it by clicking on one of the buttons below.

You can read Scarlett’s article on the burning of the Summer Palace by the British and French here.

[1] The Extraordinary Life of The Last Emperor of China, Jia Yinghua, 2012

[2] The Myth of the 'Five Human Relations' of Confucius, Hsu Dau-lin, 1970-71

[3] http://www.newworldencyclopedia.org/entry/Qianlong_Emperor

[4] A Changing China: Emerging Governance, Economic and Social Trends, Civil Service College, P71

[5] China’s Population Expansion and Its Causes during the Qing Period, 1644–1911, Kent Deng, P6

[6] History of the Qing Dynasty, Annie Wu, 2015

[7] Manslaughter, Markets and Moral Economy, Thomas M. Buoye

[8] A Changing China: Emerging Governance, Economic and Social Trends, Civil Service College, P71

[9] Report on the Communist International, Leon Trotsky, 1922

[10] Pathway to the Stars, DD Rev Ernest a. Steadman, 2007

[11] http://www.britannica.com/event/Chinese-Revolution-1911-1912

[12] Sheng Hu, "Anti-imperialism, democracy and industrialization in the 1911 Revolution," in The 1911 Revolution: A Retrospective After 70 years, 9-25. Beijing: New World Press, 1983.

[13] Shu Li, "A Re-Assessment of Some Questions Concerning the 1911 Revolution."  in The 1911 Revolution: A Retrospective After 70 years, 67-127. Beijing: New World Press, 1983.

The British and French at their worst? The burning of China’s magnificent Summer Palace

In 1860 Western forces burned the Summer Palace, a wonderful and magnificent building to the northwest of Beijing, China. British and French troops pillaged the palace, and then burned it to the ground in a terrifying act during the Second Opium War. Here, Scarlett Zhu explains what happened and responses to the attack.

The looting of the Summer Palace by Anglo-French forces in 1860.

"We call ourselves civilized and them barbarians," wrote the outraged author, Victor Hugo. "Here is what Civilization has done to Barbarity."

One of the deepest, unhealed and entrenched historical wounds of China stems from the destruction of the country's most beautiful palace in 1860 - the burning of the Old Summer Palace by the British and French armies. As Charles George Gordon, a soldier of the force, wrote about his experience, one can "scarcely imagine the beauty and magnificence of the places being burnt."

The palace that once boasted of possessing the most extensive and invaluable art collection of China, became a site of ruins within 3 days in the face of some 3,500 screaming soldiers and burning torches. Dense smoke and ashes eclipsed the sky, marble arches crumbled, and sacred texts were torn apart.  At the heart of this merciless act stood Lord Elgin, the British High Commissioner to China, a man who preferred revenge and retaliation to peace talks and compromise. He was also a man highly sensitive to any injustices or humiliation suffered by his own country. Thus, the act was a response to the imprisonment and torture of the delegates sent for a negotiation on the Qing dynasty's surrender. However, as modern Chinese historians would argue, this was a far-from-satisfactory excuse to justify this performance of wickedness, as before the imprisonment took place, there had already been extensive looting by the French and British soldiers and the burning was only "the final blow".

The treasures of the Imperial Palace were irresistible and within the reach of the British and French. Officers and men seemed to have been seized with temporary insanity, said one witness; in body and soul they were absorbed in one pursuit: plunder. The British and the French helped themselves to all the porcelain, the silk and the ancient books - there were an estimated 1.5 million ancient Chinese relics taken away. The extent of this rampant abuse was highlighted even more by the burning of the Emperor's courtiers, eunuch servants and maids - many estimates place the death toll in the hundreds. This atrocious indifference towards human life inflamed international opposition, notably illustrated by Hugo's radiant criticisms.

The response to the attack

But there was no significant resistance to the looting, even though many Qing soldiers were in the vicinity - perhaps they had already anticipated the reality of colonial oppression or did not bother themselves with the painful loss of the often-distant imperial family. But the Emperor, XianFeng, was not an unreceptive spectator; in fact, he was said to have vomited blood upon hearing the news.

However, there was evidence to suggest that some soldiers did feel that this was "a wretchedly demoralizing work for an army". As James M'Ghee, chaplain to the British forces, writes in his narrative, he shall "ever regret the stern but just necessity which laid them in ashes". He later acknowledged that it was "a sacrifice of all that was most ancient and most beautiful”, yet he could not tear himself away from the palace's vanished glory. Historian Greg M. Thomas went so far as to argue that the French Ambassador and generals refused to participate this destruction as it "exceeded the military aims of their mission", and would be an irreparable damage to an important cultural monument.

Nowadays, what is left of the palace are the gigantic marble and stone blocks, which used to be backdrops of the European-style fountains situated in the distant corner of the Imperial gardens for entertaining the Emperor, since those made out of timber and tile did not survive the fires. The remains acted as a somber reminder of the West's ransack and the East's "century of humiliation".

This is more than a story of patriotism, nationalism and universal discontent. History used to teach us that patriotism isn't history, but rather propaganda in disguise. Yet how could one ignore and omit a historical event so demoralizing and compelling on its own, that it is no longer a matter of morality and dignity, but a matter of seeking the truth, tracing the past and its inseparable link with the present? When considering the savage and blatant destruction of the Old Summer Palace, along with the unspoken hatred of the humiliated and the suppressed, it seems therefore appropriate to end with the cries of the enraged Chinese commoners as they witnessed the worst of mankind's atrocities: “Kill the foreign devils! Kill the foreign devils!”

Did you find this article of interest? If so, tell the world – tweet about it, like it, or share it by clicking on one of the buttons below.

Bibliography

1. Hugo, Victor. The sack of the summer palace, November 1985

2. Bowlby, Chris. "The palace of shame that makes China angry"

3.  M'Ghee, Robert. How we got to Pekin: A Narrative of the Campaign in China of 1860, pp. 202-216, 1862

4. "The Burning of the Yuan Ming Yuan: 150 Years Later", http://granitestudio.org/2010/10/24/the-burning-of-the-yuanmingyuan-150-years-later

5. "Fine China, but at what cost?”, http://thepolitic.org/fine-china-but-at-what-cost/