THE Manchu Nationality is oneof China’s many ethnic groups with a long history.Originating between Baishan and Heishui,an area of high-latitude,chilly winters,dense forests,and abundant birds and beasts,the nationali...THE Manchu Nationality is oneof China’s many ethnic groups with a long history.Originating between Baishan and Heishui,an area of high-latitude,chilly winters,dense forests,and abundant birds and beasts,the nationality lived and flourished here since the Neolithic Age.Its foremost ancestor,as historic do cuments recorded,was Sushen of the Shang and Zhou dynasties.Some of the Sushen tribes lived primarily upon agriculture and partly upon animal husbandry.Some lived on fishing and hunting.They had a recorded history of over 3,000 years.展开更多
Two sets of assumptions surrounding the Manchus and footbinding have crept into the historiography of the Qing period. A first set of assumptions claims that the Manchus attempted to ban footbinding among civilian Han...Two sets of assumptions surrounding the Manchus and footbinding have crept into the historiography of the Qing period. A first set of assumptions claims that the Manchus attempted to ban footbinding among civilian Han on repeated occasions after the conquest but failed due to women's resistance. Moreover, Qing attempts to ban footbinding made binding into a politically charged ethnic marker that embodied for Han anti-Manchu and anti-Qing sentiments and caused the bans to backfire and footbinding to spread further. A second set of assumptions claims that the overwhelming cultural allure and popularity of footbinding proved irresistible to banner women, who, thwarted by banner regulations forbidding the practice, covertly imitated footbinding by wearing platform shoes that hid natural feet and created an illusion of smallness. This paper scrutinizes the evidence put forward by Qing historians for the first of these two sets of assumptions. The claims are found to be unsubstantiated and evidence is offered that contradicts them. I argue that the weight of evidence shows that there was no prohibition on footbinding imposed in 1645 or at any time during the Manchu conquest, and that a 1664 proposal to ban footbinding was withdrawn before it could be implemented, for reasons misunderstood by historians offootbinding. Therefore there could have been no "resistance" by Han women or men to a ban on footbinding, and claims that footbinding became a politically charged ethnic marker of anti-Qing sentiment in the seventeenth century are groundless. With regard to the second set of assumptions, I provide evidence in a separate paper to be published elsewhere that banner women had distinctive roles and fashions uninfluenced by the culture of footbinding, and that in Beijing and the Northeast Manchu styles were emulated by Han, not vice versa.展开更多
The development of ethnic minority tourism is currently a hot topic in domestic tourism development.As an important component of Chinese civilization,the Manchu people have created brilliant culture in the long river ...The development of ethnic minority tourism is currently a hot topic in domestic tourism development.As an important component of Chinese civilization,the Manchu people have created brilliant culture in the long river of historical development.As the hometown of the Manchu people,Fushun has unique folk cultural tourism resources and a strong ethnic flavor.Nowadays,under the promotion of the rural revitalization strategy,the construction of new rural areas is constantly developing,and rural tourism is gradually becoming a new industry.Therefore,in the context of the increasingly prosperous rural tourism industry,it has become increasingly important to combine the ethnic customs of Manchu culture with rural tourism.Taking the ethnic customs and integrated development of rural tourism in Xinbin Manchu Autonomous County of Fushun City,Liaoning Province as the research object,this paper mainly sorts out the current situation and characteristics of rural tourism development in the region,systematically explores the problems in development and how to further optimize development,and proposes new models suitable for the development of folk tourism in Xinbin of Fushun,in order to achieve maximum economic and social benefits and provide a reference for promoting the development of tourism in the region.展开更多
The common topic the mankind faces in the 21^st century is to strengthen construction and support the ecological secure. It is also the needs of establlshing socialist harmonious society in China. It is an arduous sys...The common topic the mankind faces in the 21^st century is to strengthen construction and support the ecological secure. It is also the needs of establlshing socialist harmonious society in China. It is an arduous systematic project in ethnic group regions of China to realize economic and sodal sustainable development,promote the harmony between man and nature andrealize the coordination among the economic development population, natural resources and envinonment To develop ecosystem construction and the green indutry well is the basic path to realize the above goals. Huanren Manchu Autonomous County in Liaoning Province is abundant in forests, especially local products, medicinal materials, tourism resource, water resources and culotte resources. In order to develop its ecosystem, the strategies should be focused on enhancing protection consciousaess, brand consciousness, science and technology consciousoess and market consciousness. The ultimate purpose is to create the top-ranking ecosystem environment, industry system, policy systern and district civilization.展开更多
The paper is concerned with the combination of Manchu language teaching with culture teaching in two aspects, from which the basic teaching modes can be concluded.First, on the theoretical level, the author states the...The paper is concerned with the combination of Manchu language teaching with culture teaching in two aspects, from which the basic teaching modes can be concluded.First, on the theoretical level, the author states the combined learning mode of ethnic language and culture learning in connection with the multi-cultural interactive mode, and analyzes its theoretic foundation. Second, on the practical level, the paper introduces some of the effective language and culture teaching methods, such as culture lectures, culture discussions, culture investigations, culture comparisons and culture research.展开更多
In the Tungus-Manchu group, the endangerment of Manchu and Hezhe languages has been confirmed in the linguistic circles in China. Today, only aged people insome Manchu and Hezhe villages of Heilon^iang Province speak ...In the Tungus-Manchu group, the endangerment of Manchu and Hezhe languages has been confirmed in the linguistic circles in China. Today, only aged people insome Manchu and Hezhe villages of Heilon^iang Province speak these two languages. This paper explores and analyzes the reasons for the endangerment of Manchu and Hezhe languages and provides evidence of the general rules of language endangerment. The research shows that social, psychological and linguistic factors work together to endanger the two languages. Their switch and variation modes have jointly endangered themselves, and the gradual and sudden changes in their linguistic systems have played a joint force. This paper is significant as a reference for further research into universal rules for the endangered languages.展开更多
The human body, such as hair, serves as a prism through which historical and cultural contexts are effectively refracted. Despite its historical and cultural significance, the role of hair, however, remains curiously ...The human body, such as hair, serves as a prism through which historical and cultural contexts are effectively refracted. Despite its historical and cultural significance, the role of hair, however, remains curiously a marginalized subject among the renewed interests on the body in the academic fields. In this paper, the author attempts to politicize the queue from 3 perspectives: maintaining a certain prescribed hairstyle is a top-down gesture to construct national conformity; the boundary between Manchu and Han is invoked and reinvented through the battles surrounding the queue politic in late Qing and early Republic; the widespread debate between keeping the queue and cutting the queue at the turn of the 20th century epitomizes the haunting rhetoric of traditionalism and modernism pursuit of modernity in China.展开更多
In recent years,China’s urban construction has been gradually influenced by Western culture and ideologies.The planning of urban development has been carried out in accordance with Western ideologies.As a result,this...In recent years,China’s urban construction has been gradually influenced by Western culture and ideologies.The planning of urban development has been carried out in accordance with Western ideologies.As a result,this has prevented our local buildings and architectures to showcase unique local style and characteristics.Even under the influence of global urbanization,the development trend has prevented the construction of global cities from displaying the characteristics of their respective cities.Therefore,it is highly important for a nation not to lose the direction in the design of the urban landscape,and not to blindly imitating the architectural style of other countries or other cities.In addition,the nation and its cities should show their respective unique cultural charm and cultural characteristics and present their best to the whole world in order to promote the popularity of the cities,expand their influence and get onto a better development path.This article mainly introduces the application of the decoration culture of the traditional Manchu residence in the architectural landscape design.展开更多
IN a vast area in Northeast Chinaand Northeast Asia live a num-ber of nationalities speaking theManchu-Tungusic language of the Ewenki,Oroqen,Hezhen,Xibe and Manchu inChina and Evenki,Even and Nanai inRussia.In the 16...IN a vast area in Northeast Chinaand Northeast Asia live a num-ber of nationalities speaking theManchu-Tungusic language of the Ewenki,Oroqen,Hezhen,Xibe and Manchu inChina and Evenki,Even and Nanai inRussia.In the 16th century these peopledid not have witten languages of theirown.In 1119,the Nuzhen,the forefath-ers of the Manchu,created the grea-ter Nuzhen script:in 1138,the lesserNuzhen script was also created.Thesescripts were created based on Chinesecharacters.展开更多
The advice to“disclose the family business to no one”has remained in my mind for a long time.It influenced how I perceived the works of Ni Youzhi,a paper-cut artist,which are shrouded in mystery and marked with her ...The advice to“disclose the family business to no one”has remained in my mind for a long time.It influenced how I perceived the works of Ni Youzhi,a paper-cut artist,which are shrouded in mystery and marked with her family’s hue.I certainly feel proud and understand the sense of mission for this inheritance that has been passed down from generation to generation[2].However,her Manchu paper-cut changed dramatically over time despite my best efforts to preserve this“heirloom”[3].Looking back on her journey of creation,her trajectory of inheritance,creation,transformation,and regression was marked clearly.展开更多
China is the country with pluralistic cultural background of 56 ethnic groups,Manchu is China’s second largest minority,the population is over 10 million.The history of Manchu can be traced back earliest to 7000 year...China is the country with pluralistic cultural background of 56 ethnic groups,Manchu is China’s second largest minority,the population is over 10 million.The history of Manchu can be traced back earliest to 7000 years ago,even so,there are not more than 100 Manchu people can speak the Manchu language,the inheritance and development of Manchu culture are in jeopardy.The article focused on how to educate Manchu culture to pupils in Manchu primary school,especially in Manchu schoolbased curriculum,exploring the present situation and effective ways of the development of Manchu school-based curriculum.展开更多
Before 1644, the Manchu rulers pursued a deliberate policy of alliances with the southern (later "Inner") Mongol tribes. In the 1630s the system of treaties and alliances gave way to the creation of the League-Ban...Before 1644, the Manchu rulers pursued a deliberate policy of alliances with the southern (later "Inner") Mongol tribes. In the 1630s the system of treaties and alliances gave way to the creation of the League-Banner system, the jasaq system, and the Lifan Yuan. The new territorial and political organization meant that the southern Mongols, while retaining a degree of autonomy, became subjects of the Qing dynasty. This essay explores the historical circumstances of the transformation of the relationship between Manchus and Mongols from partnership to subordination. It also aims to explain the political principles deployed by the Manchus in the redefinition of their relationship with the Mongol elites. More specifically, the essay proposes that the new forms of administration of Inner Mongolia stemmed from a condition of "tutelage." Tutelage was not simply imposed by the Manehus upon their erstwhile allies, but actively sought by Mongol aristocrats in the context of the intra-Mongol wars carried out by the Caqar leader Ligdan Khan.展开更多
The judicial system in Qing Beijing integrated both Ming and Manchu institutions.In the Ming judicial system,the first level of courts in Beijing included the Ministry of Justice and the Censorate,and on the second le...The judicial system in Qing Beijing integrated both Ming and Manchu institutions.In the Ming judicial system,the first level of courts in Beijing included the Ministry of Justice and the Censorate,and on the second level was the Court of Judicial Review.During the Ming,however,this system became heavily disrupted by the intelligence security apparatuses,like the Eastern Depot.In the Manchu system,on the first level of courts was the banner company captains and on the second level was the Ministry of Justice.After 1644,the Ming^institutional legacies and lessons remained so important to Manchu rulers that they eventually created an integrated legal system that primarily drew from the Ming system.This integration reflected the Qing dynasty’s endeavor to adopt Ming institutions.Prince Regent Dorgon insisted upon judicial separation on the first level of the courts—Censors of the Five Wards could not settle cases involving banner people,nor could the banner system handle cases involving civilians—while the Shunzhi emperor and his successors wanted judicial unity in Beijing and ordinary banner people and civilians to be adjudicated by the same courts.展开更多
The myth of Manchu origin was narrated in different versions with the same theme and variant details.Based on Manchu documents,the myth of Manchu origin has two early versions that were written in Manchu with minor di...The myth of Manchu origin was narrated in different versions with the same theme and variant details.Based on Manchu documents,the myth of Manchu origin has two early versions that were written in Manchu with minor differences in the narration of the story.From the earliest version of 1635 to the version compiled in the nineteenth century,all the authors highlight that the origin of the Manchu people as coming from a heavenly being,with the purpose of reinforcing the Qing dynasty’s legitimacy as coming from the heaven,as was officially declared by the Qing government throughout the dynasty.This article makes a comparative study based on evidential research on the facts contained in different versions of the myth and the time periods of composition.展开更多
A new statute.“Hiding New and Old Fugitive Slaves of Manchus,”was added to the First version of the Qing code in 1647.and this statute surprisingly regulated that any offenders would be excluded from any amnesties.T...A new statute.“Hiding New and Old Fugitive Slaves of Manchus,”was added to the First version of the Qing code in 1647.and this statute surprisingly regulated that any offenders would be excluded from any amnesties.This is especially noteworthy because,according to both Ming and Qing codes,only severe crimes,such as treason and rebellion,were excluded from any amnesties.Previous scholars have not considered why the statute excluded any amnesties,nor have they analyzed how this amnesty policy was implemented in practice.This article contends that the exclusion did not arise from Manchu tradition.Instead,it was an exceptional response to the norms of amnesties in the Ming and Qing codes.Because the fugitive problem,involving slaves of Manchus fleeing from the banner system,endangered Manchus interests,the Qing court was compelled to exclude fugitive criminals from amnesties.However,the Qing court did not strictly apply the amnesty policy of this statute.Criminals in fugitive cases were sometimes pardoned because of amnesties during the Dorgon regency period.Dorgon,Shun/.hi.Oboi,and Kangxi all initially excluded those harboring fugitives from amnesties,but later changed their amnesty policies in this regard.Even though the crime of harboring fugitives became a permanent symbol of Manchu rule and was recorded in every emperor's enthronement edict from Kangxi to Xuantong.the Qing court gradually came to accept norms concerning amnesties as practiced in Han society and treated fugitive cases as ordinary court cases during and after the Kangxi emperor's reign.展开更多
文摘THE Manchu Nationality is oneof China’s many ethnic groups with a long history.Originating between Baishan and Heishui,an area of high-latitude,chilly winters,dense forests,and abundant birds and beasts,the nationality lived and flourished here since the Neolithic Age.Its foremost ancestor,as historic do cuments recorded,was Sushen of the Shang and Zhou dynasties.Some of the Sushen tribes lived primarily upon agriculture and partly upon animal husbandry.Some lived on fishing and hunting.They had a recorded history of over 3,000 years.
文摘Two sets of assumptions surrounding the Manchus and footbinding have crept into the historiography of the Qing period. A first set of assumptions claims that the Manchus attempted to ban footbinding among civilian Han on repeated occasions after the conquest but failed due to women's resistance. Moreover, Qing attempts to ban footbinding made binding into a politically charged ethnic marker that embodied for Han anti-Manchu and anti-Qing sentiments and caused the bans to backfire and footbinding to spread further. A second set of assumptions claims that the overwhelming cultural allure and popularity of footbinding proved irresistible to banner women, who, thwarted by banner regulations forbidding the practice, covertly imitated footbinding by wearing platform shoes that hid natural feet and created an illusion of smallness. This paper scrutinizes the evidence put forward by Qing historians for the first of these two sets of assumptions. The claims are found to be unsubstantiated and evidence is offered that contradicts them. I argue that the weight of evidence shows that there was no prohibition on footbinding imposed in 1645 or at any time during the Manchu conquest, and that a 1664 proposal to ban footbinding was withdrawn before it could be implemented, for reasons misunderstood by historians offootbinding. Therefore there could have been no "resistance" by Han women or men to a ban on footbinding, and claims that footbinding became a politically charged ethnic marker of anti-Qing sentiment in the seventeenth century are groundless. With regard to the second set of assumptions, I provide evidence in a separate paper to be published elsewhere that banner women had distinctive roles and fashions uninfluenced by the culture of footbinding, and that in Beijing and the Northeast Manchu styles were emulated by Han, not vice versa.
文摘The development of ethnic minority tourism is currently a hot topic in domestic tourism development.As an important component of Chinese civilization,the Manchu people have created brilliant culture in the long river of historical development.As the hometown of the Manchu people,Fushun has unique folk cultural tourism resources and a strong ethnic flavor.Nowadays,under the promotion of the rural revitalization strategy,the construction of new rural areas is constantly developing,and rural tourism is gradually becoming a new industry.Therefore,in the context of the increasingly prosperous rural tourism industry,it has become increasingly important to combine the ethnic customs of Manchu culture with rural tourism.Taking the ethnic customs and integrated development of rural tourism in Xinbin Manchu Autonomous County of Fushun City,Liaoning Province as the research object,this paper mainly sorts out the current situation and characteristics of rural tourism development in the region,systematically explores the problems in development and how to further optimize development,and proposes new models suitable for the development of folk tourism in Xinbin of Fushun,in order to achieve maximum economic and social benefits and provide a reference for promoting the development of tourism in the region.
文摘The common topic the mankind faces in the 21^st century is to strengthen construction and support the ecological secure. It is also the needs of establlshing socialist harmonious society in China. It is an arduous systematic project in ethnic group regions of China to realize economic and sodal sustainable development,promote the harmony between man and nature andrealize the coordination among the economic development population, natural resources and envinonment To develop ecosystem construction and the green indutry well is the basic path to realize the above goals. Huanren Manchu Autonomous County in Liaoning Province is abundant in forests, especially local products, medicinal materials, tourism resource, water resources and culotte resources. In order to develop its ecosystem, the strategies should be focused on enhancing protection consciousaess, brand consciousness, science and technology consciousoess and market consciousness. The ultimate purpose is to create the top-ranking ecosystem environment, industry system, policy systern and district civilization.
文摘The paper is concerned with the combination of Manchu language teaching with culture teaching in two aspects, from which the basic teaching modes can be concluded.First, on the theoretical level, the author states the combined learning mode of ethnic language and culture learning in connection with the multi-cultural interactive mode, and analyzes its theoretic foundation. Second, on the practical level, the paper introduces some of the effective language and culture teaching methods, such as culture lectures, culture discussions, culture investigations, culture comparisons and culture research.
文摘In the Tungus-Manchu group, the endangerment of Manchu and Hezhe languages has been confirmed in the linguistic circles in China. Today, only aged people insome Manchu and Hezhe villages of Heilon^iang Province speak these two languages. This paper explores and analyzes the reasons for the endangerment of Manchu and Hezhe languages and provides evidence of the general rules of language endangerment. The research shows that social, psychological and linguistic factors work together to endanger the two languages. Their switch and variation modes have jointly endangered themselves, and the gradual and sudden changes in their linguistic systems have played a joint force. This paper is significant as a reference for further research into universal rules for the endangered languages.
文摘The human body, such as hair, serves as a prism through which historical and cultural contexts are effectively refracted. Despite its historical and cultural significance, the role of hair, however, remains curiously a marginalized subject among the renewed interests on the body in the academic fields. In this paper, the author attempts to politicize the queue from 3 perspectives: maintaining a certain prescribed hairstyle is a top-down gesture to construct national conformity; the boundary between Manchu and Han is invoked and reinvented through the battles surrounding the queue politic in late Qing and early Republic; the widespread debate between keeping the queue and cutting the queue at the turn of the 20th century epitomizes the haunting rhetoric of traditionalism and modernism pursuit of modernity in China.
文摘In recent years,China’s urban construction has been gradually influenced by Western culture and ideologies.The planning of urban development has been carried out in accordance with Western ideologies.As a result,this has prevented our local buildings and architectures to showcase unique local style and characteristics.Even under the influence of global urbanization,the development trend has prevented the construction of global cities from displaying the characteristics of their respective cities.Therefore,it is highly important for a nation not to lose the direction in the design of the urban landscape,and not to blindly imitating the architectural style of other countries or other cities.In addition,the nation and its cities should show their respective unique cultural charm and cultural characteristics and present their best to the whole world in order to promote the popularity of the cities,expand their influence and get onto a better development path.This article mainly introduces the application of the decoration culture of the traditional Manchu residence in the architectural landscape design.
文摘IN a vast area in Northeast Chinaand Northeast Asia live a num-ber of nationalities speaking theManchu-Tungusic language of the Ewenki,Oroqen,Hezhen,Xibe and Manchu inChina and Evenki,Even and Nanai inRussia.In the 16th century these peopledid not have witten languages of theirown.In 1119,the Nuzhen,the forefath-ers of the Manchu,created the grea-ter Nuzhen script:in 1138,the lesserNuzhen script was also created.Thesescripts were created based on Chinesecharacters.
文摘The advice to“disclose the family business to no one”has remained in my mind for a long time.It influenced how I perceived the works of Ni Youzhi,a paper-cut artist,which are shrouded in mystery and marked with her family’s hue.I certainly feel proud and understand the sense of mission for this inheritance that has been passed down from generation to generation[2].However,her Manchu paper-cut changed dramatically over time despite my best efforts to preserve this“heirloom”[3].Looking back on her journey of creation,her trajectory of inheritance,creation,transformation,and regression was marked clearly.
基金funded by IGA project of Palacky'University Olomouc:Value of education among the students from different sociocultural environment(Grant number:IGA_Pd F_2017_022)
文摘China is the country with pluralistic cultural background of 56 ethnic groups,Manchu is China’s second largest minority,the population is over 10 million.The history of Manchu can be traced back earliest to 7000 years ago,even so,there are not more than 100 Manchu people can speak the Manchu language,the inheritance and development of Manchu culture are in jeopardy.The article focused on how to educate Manchu culture to pupils in Manchu primary school,especially in Manchu schoolbased curriculum,exploring the present situation and effective ways of the development of Manchu school-based curriculum.
文摘Before 1644, the Manchu rulers pursued a deliberate policy of alliances with the southern (later "Inner") Mongol tribes. In the 1630s the system of treaties and alliances gave way to the creation of the League-Banner system, the jasaq system, and the Lifan Yuan. The new territorial and political organization meant that the southern Mongols, while retaining a degree of autonomy, became subjects of the Qing dynasty. This essay explores the historical circumstances of the transformation of the relationship between Manchus and Mongols from partnership to subordination. It also aims to explain the political principles deployed by the Manchus in the redefinition of their relationship with the Mongol elites. More specifically, the essay proposes that the new forms of administration of Inner Mongolia stemmed from a condition of "tutelage." Tutelage was not simply imposed by the Manehus upon their erstwhile allies, but actively sought by Mongol aristocrats in the context of the intra-Mongol wars carried out by the Caqar leader Ligdan Khan.
基金This article is supported by the National Social Science Fund of China(Project No.15BZS068).
文摘The judicial system in Qing Beijing integrated both Ming and Manchu institutions.In the Ming judicial system,the first level of courts in Beijing included the Ministry of Justice and the Censorate,and on the second level was the Court of Judicial Review.During the Ming,however,this system became heavily disrupted by the intelligence security apparatuses,like the Eastern Depot.In the Manchu system,on the first level of courts was the banner company captains and on the second level was the Ministry of Justice.After 1644,the Ming^institutional legacies and lessons remained so important to Manchu rulers that they eventually created an integrated legal system that primarily drew from the Ming system.This integration reflected the Qing dynasty’s endeavor to adopt Ming institutions.Prince Regent Dorgon insisted upon judicial separation on the first level of the courts—Censors of the Five Wards could not settle cases involving banner people,nor could the banner system handle cases involving civilians—while the Shunzhi emperor and his successors wanted judicial unity in Beijing and ordinary banner people and civilians to be adjudicated by the same courts.
文摘The myth of Manchu origin was narrated in different versions with the same theme and variant details.Based on Manchu documents,the myth of Manchu origin has two early versions that were written in Manchu with minor differences in the narration of the story.From the earliest version of 1635 to the version compiled in the nineteenth century,all the authors highlight that the origin of the Manchu people as coming from a heavenly being,with the purpose of reinforcing the Qing dynasty’s legitimacy as coming from the heaven,as was officially declared by the Qing government throughout the dynasty.This article makes a comparative study based on evidential research on the facts contained in different versions of the myth and the time periods of composition.
基金This article is supported by the National Social Science Fund of China(Project No.15BZS068).
文摘A new statute.“Hiding New and Old Fugitive Slaves of Manchus,”was added to the First version of the Qing code in 1647.and this statute surprisingly regulated that any offenders would be excluded from any amnesties.This is especially noteworthy because,according to both Ming and Qing codes,only severe crimes,such as treason and rebellion,were excluded from any amnesties.Previous scholars have not considered why the statute excluded any amnesties,nor have they analyzed how this amnesty policy was implemented in practice.This article contends that the exclusion did not arise from Manchu tradition.Instead,it was an exceptional response to the norms of amnesties in the Ming and Qing codes.Because the fugitive problem,involving slaves of Manchus fleeing from the banner system,endangered Manchus interests,the Qing court was compelled to exclude fugitive criminals from amnesties.However,the Qing court did not strictly apply the amnesty policy of this statute.Criminals in fugitive cases were sometimes pardoned because of amnesties during the Dorgon regency period.Dorgon,Shun/.hi.Oboi,and Kangxi all initially excluded those harboring fugitives from amnesties,but later changed their amnesty policies in this regard.Even though the crime of harboring fugitives became a permanent symbol of Manchu rule and was recorded in every emperor's enthronement edict from Kangxi to Xuantong.the Qing court gradually came to accept norms concerning amnesties as practiced in Han society and treated fugitive cases as ordinary court cases during and after the Kangxi emperor's reign.