Based on the records of social revolts in the Actual Annals of Qing Dynasty （a collection of official records）, the revolts frequency （amount of counties where revolts happened every year） in North China Plain dur...Based on the records of social revolts in the Actual Annals of Qing Dynasty （a collection of official records）, the revolts frequency （amount of counties where revolts happened every year） in North China Plain during the Qing Dynasty （1544 1911） is reconstructed. By comparing revolts frequency with temperature and precipitation series, the interaction between climate and social responses is analyzed. It can be concluded that revolts broke out more frequently in colder periods and less frequently in warmer periods, There were much more revolts in drought decades than in wet decades, and the three fatal peasant uprisings in the Qing Dynasty were all ignited by severe droughts. The impacts of changes in temperature and precipitation on revolts should be estimated at different time scales. The correspondence emerged at neither decadal nor yearly scale until the turn between 18th and 19th centuries, the critical period when per capita cropland area decreased to a vulnerable level. Food crisis increased the vulnerability of local society, and changes in temperature and precipitation became an important trigger for revolts.展开更多
This paper concentrates on Maggie's image as a brave fighter, who rebels against the conventional code of the patriarchal system. When facing the moral confinement of the patriarchy, Maggie challenges the traditio...This paper concentrates on Maggie's image as a brave fighter, who rebels against the conventional code of the patriarchal system. When facing the moral confinement of the patriarchy, Maggie challenges the traditional merits of virtuous women such as the Other and the Angel. Hence her rebellious image as a revolter can be fully exposed.展开更多
Most of the female images described by Mary E.Wilkins Freeman live within the traditional female sphere,such as yards,kitchens,churches and so on.However,Freeman gave these traditional female spaces impressive anti-tr...Most of the female images described by Mary E.Wilkins Freeman live within the traditional female sphere,such as yards,kitchens,churches and so on.However,Freeman gave these traditional female spaces impressive anti-traditional significance in her two short stories“A New England Nun”and“The Revolt of‘Mother’”.展开更多
This essay considers the concept of ＂prophets of renewal＂ introduced by James Scott in The Art of Not Being Governed.. An Anarchist History of Upland Southeast Asia （2009）, as seen in the context of the 1795-97 Mi...This essay considers the concept of ＂prophets of renewal＂ introduced by James Scott in The Art of Not Being Governed.. An Anarchist History of Upland Southeast Asia （2009）, as seen in the context of the 1795-97 Miao revolt along China＇s Hunan-Guizhou border. The appearance ofa ＂Miao King＂ and four ＂Wu kings＂ centering anti-Qing resistance in an intractable highland--utilizing native legends, spirit possession, investment of officials, and multi-ethnic recruitment--suggests a case of＂Zomia＂ （the vast Southeast Asian Massif） prophets in action, as Scott himself suggests. Closer examination, however, reveals a more complex and uncertain picture, characterized by division between rival lords and an overall dearth of institutional, ideological, or cosmological elaboration, all further obscured by a paucity of historical sources. The Miao kings might be seen as prophets of renewal in a general sense, but the fit is inexact. There is still value, however, in considering Scott＇s model in the study of this event. It enables a sharper conceptualization of the agency of the Miao people, while offering a case for comparison with analogous instances of religiously-based native resistance on other Qing frontiers.展开更多
基金supported by a grant from the National Basic Research Program of China(No 2010CB950103)grants from the National Science Foundation of China(No41071127,No40901099)
文摘Based on the records of social revolts in the Actual Annals of Qing Dynasty （a collection of official records）, the revolts frequency （amount of counties where revolts happened every year） in North China Plain during the Qing Dynasty （1544 1911） is reconstructed. By comparing revolts frequency with temperature and precipitation series, the interaction between climate and social responses is analyzed. It can be concluded that revolts broke out more frequently in colder periods and less frequently in warmer periods, There were much more revolts in drought decades than in wet decades, and the three fatal peasant uprisings in the Qing Dynasty were all ignited by severe droughts. The impacts of changes in temperature and precipitation on revolts should be estimated at different time scales. The correspondence emerged at neither decadal nor yearly scale until the turn between 18th and 19th centuries, the critical period when per capita cropland area decreased to a vulnerable level. Food crisis increased the vulnerability of local society, and changes in temperature and precipitation became an important trigger for revolts.
文摘This paper concentrates on Maggie's image as a brave fighter, who rebels against the conventional code of the patriarchal system. When facing the moral confinement of the patriarchy, Maggie challenges the traditional merits of virtuous women such as the Other and the Angel. Hence her rebellious image as a revolter can be fully exposed.
文摘Most of the female images described by Mary E.Wilkins Freeman live within the traditional female sphere,such as yards,kitchens,churches and so on.However,Freeman gave these traditional female spaces impressive anti-traditional significance in her two short stories“A New England Nun”and“The Revolt of‘Mother’”.
文摘This essay considers the concept of ＂prophets of renewal＂ introduced by James Scott in The Art of Not Being Governed.. An Anarchist History of Upland Southeast Asia （2009）, as seen in the context of the 1795-97 Miao revolt along China＇s Hunan-Guizhou border. The appearance ofa ＂Miao King＂ and four ＂Wu kings＂ centering anti-Qing resistance in an intractable highland--utilizing native legends, spirit possession, investment of officials, and multi-ethnic recruitment--suggests a case of＂Zomia＂ （the vast Southeast Asian Massif） prophets in action, as Scott himself suggests. Closer examination, however, reveals a more complex and uncertain picture, characterized by division between rival lords and an overall dearth of institutional, ideological, or cosmological elaboration, all further obscured by a paucity of historical sources. The Miao kings might be seen as prophets of renewal in a general sense, but the fit is inexact. There is still value, however, in considering Scott＇s model in the study of this event. It enables a sharper conceptualization of the agency of the Miao people, while offering a case for comparison with analogous instances of religiously-based native resistance on other Qing frontiers.
