Delving into fraternal succession, intermarriage practices, and levirate marriages of the Northern Qi dynasty (550–577), this article demonstrates that these practices served as pillars of stability for the imperial family. In this exploration, Empress Dowager Lou 婁太后 (501–562) emerges as the central figure behind these practices, playing a pivotal role in their implementation and wielding immense power as kingmaker. Starting from before the official reign of the Northern Qi, she personally chose her husband, laid the groundwork for him to become regent of the preceding Eastern Wei (534–550) court, and controlled the succession system to seat her own sons as emperors of the Northern Qi. Drawing on her Xianbei 鮮卑 roots, Empress Dowager Lou enforced an agenda of Inner Asian practices and politics in her pursuit to consolidate the rule and identity of the Northern Qi imperial family.

This article examines professional diviners employed by the Qing (1636–1912) government to assist in local administration. Known as yin-yang officers, these officials served among the technical and religious specialists embedded in prefectural and county governments across the empire. Although they held marginal or unranked positions within the formal bureaucracy, yin-yang officers played a vital role in both administrative and ritual life at the grassroots level. By tracing their training, sources of authority, and everyday responsibilities, this article sheds light on the Qing’s local technical and religious bureaucracy—an often-overlooked dimension of imperial statecraft that bridged ritual, cosmological knowledge, healing and divination, and official governance. It argues for the importance of examining imperial bureaucracy from below, showing how these unsalaried, low-level figures helped sustain the empire’s overstretched administrative apparatus well into the early twentieth century.

How did one become an astronomer in imperial China? Where did one start? What texts did would-be astronomers study, and what criteria did they have to meet? Combining the regulation of the Yuan (1271–1368) Bureau of Astronomy with biographies of astronomers who worked in different sections of the Bureau, this paper explores the physical, technical, and literary skills required for this profession in late medieval China. It underscores the pivotal role of family in training astronomers and offers fresh insights into the relationship between bureaucracy and science in imperial China.

This article examines how statecraft (jingshi 經世) policies were implemented in the Late Qing period. It focuses on Dai Zhaochen, a prefect who served in Shandong and Guangdong in the 1860s. Dai was from a noted family of officials and had numerous “weak ties” with prominent jingshi officials. One of his handbooks, this paper shows, drew primarily on the Collected Statecraft Writings from the Qing Dynasty (Huangchao jingshi wenbian 皇朝經世文編). In office, Dai adapted policies from it and other collections, appealing to practicability and simplicity as the criteria for policymaking. More generally, he insisted that he was just a humble practitioner of the art of governance. The conclusion reflects on that disavowal, arguing that existing definitions of “statecraft” do not attend to Dai’s core concerns. I propose, therefore, that we stop seeking an essential definition of “statecraft” and instead pursue a broader socio-intellectual history of policy in the Qing.

This is an essay about the high-Qing imperial house through the prism of a series of eleven munificent actions that subordinated the interests of the public exchequer to image-manufacture, monarchical self-assertion and monarchical self-positioning within the royal descent-line. Scrutiny of the edicts announcing the ten major revenue sacrifices (six universal land-tax remissions, four remissions of the tribute grain) and the famous freezing of the ding quotas shows an attenuation of public-policy content as acts of fiscal grace became accompaniments of personal life-cycle celebrations. The essay probes the edict at the midpoint of this transition to propose an interpretation of the Qianlong emperor’s rashness in proclaiming the one risky universal tax remission, that of 1745. It assesses Qianlong’s attempts to position himself as his munificent grandfather’s inheritor and draws on context and intercultural comparison to portray a young ruler preoccupied with self-actualization and self-differentiation from a father he somewhat resembled.

This article investigates tax disputes between Luyi County, Henan Province, and its two neighboring counties during the Qing. It shows that the Qing central government and the provincial authorities allowed local governments to use an expedient scheme called “equal sharing” to fulfill tax quotas on a particular type of farming land—the former princely estates of the Ming that became known as “renamed lands.” In Luyi local elites’ fight against the perceived unfair tax practice, local gazetteers played an important role as evidence in the disputes and as reminders of the unresolved issue for Luyi people. In the final analysis, this case study points to the Qing state’s flexibility in fulfilling the land tax quotas, while attempting to keep transaction costs low and revenue sources sustainable, both of which were ironically conditioned by its limited tax basis and therefore its limited administrative capacity.

In the early modern period, the waters of East and Southeast Asia saw a bustling maritime trade. To conduct this trade, ships needed competent sailors to safely travel between ports. Chinese sources name one person as particularly important: the huozhang 火長. The sources tell us that the huozhang were charged to use the compass and, employing sailing manuals, to guide ships in the correct direction. In this role, they had to work closely with other sailors, such as duogong 舵工 (steersmen). This article reconstructs the role and function of the navigating personnel on Chinese ships, as well as the tools they used to determine course in the period between the fifteenth and eighteenth century.