Described in the Chinese Communist Party's orthodox historiography as a dark and repressive period and part of the “century of humiliation,” the Republican era has in recent decades undergone a significant reassessment in the People's Republic of China (PRC). In books, newspaper articles, documentaries and dramas, Republican China has sometimes been portrayed as a vibrant society making remarkable progress in modernization in the face of severe external challenges. This article explores the origins of this surprising rehabilitation and examines in detail how the Republican-era economic legacies have been reassessed in the reform era. It finds that while the post-Mao regime continues to use the negative view of China's pre-communist history to maintain its historical legitimacy, it has also been promoting a positive view of aspects of the same period in order to support its post-1978 priorities of modernization and nationalism, a trend that has persisted under Xi Jinping despite his tightened ideological control. The selective revival of Republican legacies, although conducive to the Party's current political objectives, has given rise to revisionist narratives that damage the hegemony of its orthodox historical discourses, on which its legitimacy still relies.

The study of Hong Kong identity has traditionally been positioned in a local–national dichotomy, where Hong Kong identity is viewed primarily as a local identity while the label of national identity is reserved for identification with the Chinese nation. Hong Kong nationalism, on the other hand, is generally considered a new phenomenon, the study of which has focused predominantly on the political activities in the post-handover period. Drawing on Partha Chatterjee's theory of anti-colonial nationalism, this paper seeks to broaden the understanding of Hong Kong nationalism by examining the nationalistic sentiments manifested during the Chinese language campaign (1964–1971). This paper draws on archival materials to shed light on the presence of anti-colonial nationalism in colonial Hong Kong, an aspect often overlooked or considered a mere extension of Chinese nationalism from mainland China. This paper also discusses the distinctions between anti-colonial nationalism in Hong Kong and Chinese nationalism, highlighting the intricate nature of the concept of Chineseness.

In spring 2018 China, indignant popular nationalists demanded that the “spiritually Japanese” activities of a fringe group of young Chinese who figure themselves as Japanese be proscribed. The National People's Congress quickly complied, passing legislation that made it illegal to “beautify the war of invasion.” Exploring how and why the Chinese Communist Party (CCP) responded to the demands of popular nationalists, we suggest that authoritarian representation occurs in China even beyond the bounds of everyday apolitical issues like education and healthcare. Indeed, because the CCP relies upon a nationalist claim to legitimate rule, authoritarian legislators may respond to the public on politically sensitive issues like nationalism as well. Journalists and lawyers, furthermore, can play a vital mediating role between elites and masses, facilitating the transmission of the information and expertise needed for authoritarian responsiveness. Implications for our understanding of Chinese nationalism, authoritarian responsiveness and state legitimation in China today are discussed.

It appears that nationalism has been on the rise in China in recent years, particularly among online communities. Scholars agree that the Chinese government is facing pressure from online nationalistic and pro-democracy forces; however, it is believed that of the two, nationalistic views are the more dominant. Online nationalism is believed to have pushed the Chinese government to be more aggressive in diplomacy. This study challenges this conventional wisdom by finding that online political discourse is not dominated by nationalistic views, but rather by anti-regime sentiments. Even when there is an outpouring of nationalist sentiment, it may be accompanied by pro-democracy views that criticize the government. By analysing more than 6,000 tweets from 146 Chinese opinion leaders on Weibo, and by decomposing nationalistic discussion by specific topic, this study shows that rather than being monolithically xenophobic, nationalists may have differing sets of views regarding China's supposed rivals. Rather than being supportive of the regime, nationalists may incorporate liberal values to challenge the government. Nonetheless, this liberal dominance appears to provoke a backlash of nationalism among certain groups.

In 1993, in response to the international Human Genome Project pioneered by the United States, the Chinese government began to sponsor national projects in conjunction with the international effort. The result of this scientific endeavor confirmed international geneticists’ conclusions regarding a very recent “African origin” of all modern humans, or Homo sapiens. This scientific development confronted the longstanding nationalist belief that the “Chinese” had lived in “China” as an independent human group since Homo erectus, represented by the 700,000-year-old Peking Man. By examining the still pervasive political uses of a presumed prehistoric ancestor of the people as well as the controversy sparked by the scientific challenge that has provoked public discussions, this article identifies a potent racial discourse in contemporary Chinese nationalism and connects it to a broader international context.

The deterioration of Sino–South Korean relations following the attacks on the Cheonan and on Yonpyong Island in 2010 has again raised the question of Chinese intentions in the Korean peninsula. In this article, I explore Chinese netizen views of the two Koreas. Qualitative and quantitative evidence (in the form of a large-scale national Internet survey) provide convergent evidence that while Chinese netizens feel coolly toward both Koreas, they think and feel about them in very different ways. Chinese netizens appear to be profoundly disillusioned with a North Korea that refuses to adopt Chinese-style “reform and opening,” which only reminds them of their poor and authoritarian past. However, recent high-profile historical and cultural disputes appear to have led to widespread Chinese dismay and even anger toward South Korea as well, which is perceived to be poaching on China's proud cultural heritage. These attitudes toward Korea are reflective of evolving Chinese understandings of what it means to be Chinese in the twenty-first century.

Ancestor worship has been a dominant religious form in ancient as well as modern China. It has shaped thought and behaviour for millennia, and has been used by élites as propaganda legitimizing their political positions. Ancestors can be created and modified, so the nature of the ancestral cult has changed through time. Using archaeological data from China, this article first enables an exploration of the earliest manifestations and the development of ancestor-worship ritual in the Neolithic period; secondly, demonstrates that lineage/tribal ancestors became state deities in the Shang dynasty (c. 1600-1100 BC); and, thirdly, investigates the process in modern history by which a legendary sage, the Yellow Emperor, was first transformed into the progenitor of the Han Chinese, and then into the common ancestor of all Chinese people.