This article uses a legal dispute between two families over a small building in semi-rural Jiangsu, and the political scandal it led to during the Socialist Education Movement (1963–1966), as a lens through which to explore the Mao era legacies of two prominent themes in the historiography of late imperial China: concepts and practices of property and contract, and the use of false accusations to enlist the coercive power of the state in economic disputes. It argues that over the course of the 1950s, norms of ownership in rural China were gradually undermined. This went beyond what was intended by the Party leadership, and was followed, in 1961–1962, by an effort to stabilize the conventions of who could own what in socialist China. The article then goes on to consider how the pursuit of property claims through accusations of political crime in the Mao era compares to such practices in the late imperial period.

This article examines the experience and transformation of the late Yuan Huizhou scholar Zhao Pang (1319–1369) during the transition from the Yuan dynasty to the Ming. In contrast to his reputation as a reclusive scholar devoted to his studies of the classics, and to later appraisals that viewed him as a Yuan “remnant,” Zhao actively engaged with the transition as it happened in his home region. Recovering this history from the writings in his collected works, this article reveals his attitude toward the powers that governed Huizhou in this period and shows both how his attitude remained consistent and how it changed. In place of the framework of loyalty and dynastic identity, this article proposes that local literati like Zhao Pang are better interpreted through local realities, and put in the context of the forms of literati writing and political participation that developed in the specific political system of the Yuan.

In the seventeenth century, Chinese philologists rejected imperial orthodoxy and sought to return to the ways of antiquity through textual criticism; they described their approach using a first century phrase: “Seeking Truth from Facts” (shishi qiushi, 實事求是). Two centuries later, Mao Zedong appropriated this phrase to encapsulate his approach towards revolutionary work, which privileged the first-hand investigation of local socioeconomic conditions. In between these episodes, shishi qiushi was found in automobile advertisements, missionary translations, and on the gates of Confucian academies. Since the 1700s, Chinese intellectuals have found shishi qiushi strangely alluring, and employed the phrase to describe their intellectual and moral commitments. To explain this longevity, this article provides a genealogy of shishi qiushi and argues that the phrase came to be associated with the epistemic values of reflexivity, expertise, and syncretism. These qualities became valued by Chinese intellectuals as they navigated a rapidly changing world.

In 1782, Zhang Peifang, then serving as magistrate in Sizhou, Anhui, returned briefly to his family home in a small village in central Shanxi. While there, he visited a local temple, the Guangyu Shrine, where villagers typically made prayers concerning childbirth, and then penned an inscription in which he makes an elaborate argument about the identity of the temple goddess. Zhang’s stele inscription is an interpretive powerhouse of classical erudition, but moves to a surprising conclusion that reveals complex issues of agency imbricated into the scholar-official’s role as negotiator between the canonical values of the imperial state and the informal institutions and practices of local communities. The inscription records valuable details concerning local religious practices and gender roles, analysis of which can provide nuance to our understanding of the dynamic social tensions below the surface of Watson’s “standardization model.”

Erected in 1502, the two Tangut dhāraṇī pillars in Baoding, Hebei, are the latest datable Tangut materials known to history. Scholars have generally focused almost exclusively on their recency, however, overlooking the historical contexts of their erection. Meanwhile, historians have long sought to understand the patterns of local societies in northern China following the fall of the Northern Song, yet the histories of minor ethnic groups, like the Tanguts, remain underexplored. By contextualizing the pillars within their historical setting, this study seeks to improve understanding of the material and offer a new perspective on the local history of post-Jin northern China. The article has three main parts, concerning 1) the historical information the pillars’ inscriptions provide; 2) the religious practice of the Tangut community and its historical origin; and 3) the varied social status of the pillars’ patrons and the power dynamics they reflect.

This essay traces the rise of ginseng as a crucial commodity in the Qing Dynasty, focusing on its integration into the empire’s administrative and economic structures. Central to this transformation was Pierre Jartoux’s influential identification of ginseng, which reoriented its trade from inland markets to maritime routes. This shift not only enhanced its global circulation but also broadened its accessibility to diverse consumers. The essay speaks to multiple fields of study. It contributes to global commodity history by highlighting how ginseng’s changing trade routes shaped early modern commerce. It also emphasizes the entangled nature of cultural and economic exchanges across regions. Additionally, it advances scholarship in the history of medicine by examining how ginseng’s therapeutic uses and meanings developed as it moved across different social and geographic contexts.