Published online by Cambridge University Press: 09 February 2009
This paper studies the evolution of urban form in both physical and social manifestations through an examination of the transformation of the Chinese capital from a planned imperial city into a modern metropolis in the early twentieth century. The newly created municipal government sought to modernize Beijing through public works to improve the old urban infrastructure. Consequently, city walls and gates were reconfigured; streets were paved, widened and expanded; and new rules of urban planning and zoning were introduced. Reflecting changes in political power relations, the modernist transformation in the urban built environment was evidently brought about by a combined force of Western influences and Chinese indigenous developments, especially by a shift in ideological allegiance from imperial authority to people's rights, by the state's increasing intervention in urban affairs, and by new technologies transmitted from the West.
2 According to Zhouli, a city ought to be built nine Chinese il (2.7 miles) square with three gates on each side. Surrounded by walls, an ideal city was about seven square miles, a good size for a pedestrian city. Nine major thoroughfares running north-south should intersect with nine other east-west thoroughfares; the north-south thoroughfares should be each nine-chariot wide. One the east side of the city an ancestral temple (taimiao) should be built, while on the west side there should be an altar of earth and grain (shejitan). The market-place should be situated in the north, while the imperial court should lie in the southern part of the city. These guidelines for urban construction – namely, shape, direction, numbers, orientation – were all based on traditional Chinese cosmology, the yin-yang and five-element theories, and the fengshui geomancy. Equally important, they reflected early Chinese rulers' concern over disorder in the urban society and Confucian ideas about social order and hierarchy. For a detailed study of symbolism of traditional Beijing, see Steinhardt, N. Shatzman, Chinese Imperial City Planning (Honolulu, 1990)Google Scholar; and Myer, J., Dragons of Tiananmen: Beijing as a Sacred City (Columbia, SC, 1991).Google Scholar
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