The Qing dynasty enforced a policy of separate governance for the people of the Eight Banners, ruling that bannermen were neither to be administered under the regular civilian administrative system, nor listed on the civilian register. Institutionally and legally, the labels “Banner” (qi 旗) and “civilian” (min 民) marked a fundamental divide between different social groups in the Qing. However, in actual practice, the boundary between the two was less rigid. An ambiguous area existed within the seemingly strict legal and administrative regime, providing opportunists with an abundance of loopholes to exploit. Some changed their status from “civilian commoner” to “bannermen” to acquire land, while others moved from “bannermen” status to “civilian commoner” status to pursue promotion in the civil service. Shedding light on the everyday lives of these people, this article delves into the intricate Banner–civilian classification of the Qing dynasty, with a focus on the overlapping area between the parallel systems. It aims to rectify the conventional binary perspective that strictly dichotomizes Banner and civilian status. By doing so, it highlights the multifaceted nature and diversity inherent in Qing ethnic relations and local society.

Scholars of Jin history have noted a flourishing literati culture after the mid-Jin period, but excavated tombs suggest a more complicated picture. The shi, referring to literati without official titles, constituted a prominent group in Northern Song tombs, as evidenced by their epitaphs, but this group appears to have nearly vanished from the Jin tombs. To search for traces of the shi, this article comprehensively examines the social elites’ tombs with burial inscriptions and ink writings, where the shi would most likely be laid to rest. It shows that the text and paratext of epitaphs, as well as the tombs that yielded them, contain direct information about the shi and their interactions with other officials and non-official elites. Analysis of ink writings suggests that the shi played a role in the advanced literary expression in the tombs of some non-literati local elites. Examining these traces of the shi in tombs allows us to reintegrate them into broader society, investigate their interactions with other elites, and attain a more holistic understanding of Jin elite society and culture.

This article begins by examining the historiography of Shanxi piaohao and asking how modernist financial discourse gradually took shape over the past century. It then counters the persistent modernist discourse and its anachronistic application to the history of piaohao and the north Chinese interior from two aspects. First, how piaohao managed to build an empire-wide financial network and facilitated flows of capital and goods during the nineteenth century. Second, how family-centered capitalist and non-capitalist histories countered piaohao's unrealized path to modern Western-style banking. This article challenges the perceived universalism of the Western European economy and adopts a Braudelian emphasis on an essential feature of the history of capitalism in a global context—that is, capitalism's unlimited flexibility and capacity for change and adaptation, as seen throughout the history of the Shanxi merchants and piaohao firms, not confined to the singular future of transformation into modern Western-style banks.

Burials of eminent Quanzhen masters, particularly in the form of extravagant assembly-funerals, served as the initial step in the development of a Quanzhen-style ancestor worship. This ancestor worship functioned as the bedrock of a thriving Quanzhen lineage-building movement in thirteenth-century north China. Quanzhen Daoists attributed great significance to the physical remains of a lineage's founding master and commonly conducted multiple burials of the master. Each instance of reburial presented an opportunity for specific lineage members to assert their lineage identity, as well as ownership over the founding master's spiritual and material legacy. Lineage members commonly materialized their ancestor worship through a series of memorial objects established within a hosting monastery, including tombs, statues, portraits, memorial shrines, and commemorative steles. These lineage-building efforts strengthened dynamic networks of people, monasteries, and material culture, shaping regional interactions and transformations in north China under Mongol rule.

In this article, I advance a recent epigraphic approach to historical study by foregrounding steles as a medium that functions both to communicate information and project authority publicly. Scholars taking this approach have explored distinctive genres of steles to transform our understanding of north China under Mongol rule. Through a case study, I show how a set of steles installed in the fifteenth-century rural world of north China transmitted authority and power not just through the content of their inscriptions but also through other written and unwritten information they stored. I give particular attention to the ways in which the inscriptions were materialized and visualized. In doing so, I argue that emphasizing the public communication function of steles challenges us to think beyond primary sources strictly in terms of their textual value to reflect more broadly on modes of transmission and the power dynamics contained within them.

The arthropod Sidneyia Walcott, 1911 is a remarkable animal of the Burgess Shale biota (Cambrian Miaolingian, Wuliuan; British Columbia, Canada), which has not been confidently reported from other Cambrian Konservat-Lagerstätten. Here we report the discovery of Sidneyia cf. inexpectans from the Wuliuan Mantou Formation of North China, which substantially expands the known palaeogeographical distribution of this genus. Our discovery suggests that Sidneyia had much greater dispersal ability than hitherto thought. It also confirms the presence of exceptionally preserved fossils in the Wuliuan Mantou Formation, one of the rare Burgess Shale-type deposits of North China.

This study examines the relationship between groundwater irrigation and off-farm employment with a set of household level data collected in North China. The results provide evidence that off-farm employment reduces both time spent on irrigation in terms of total hours of irrigation and the amount of groundwater pumped. However, these effects have not resulted in losses of crop production. In fact, water productivity measured as output value produced per m3 of groundwater pumped is higher among households with off-farm employment. These seemingly contradictory findings are explained by the increased use of water-saving technologies such as furrow irrigation, underground pipes and/or lined canals. These technologies reduce seepage losses during the conveyance of groundwater as well as during irrigation of the fields. As a result, less groundwater needs to be pumped to achieve the same level of groundwater irrigation application rate in the field.

This paper explores the role of guanxi, particularly in its special form of tunqin, in building rural resilience in a poverty-stricken county in north China. The emphasis of this paper is placed on the nature and function of such guanxi. By presenting how guanxi is maintained, this paper also analyses the impact and effectiveness of local guanxi as a strategy to cope with poverty. Whereas tunqin guanxi appears to have built rural resilience in order to cushion villagers against life's upheavals, the maintenance of rural guanxi diminishes this resilience as scarce resources are spent on the exchange of cash gifts, thus aggravating local poverty.

A detailed magnetostratigraphic investigation, coupled with rock-magnetic studies, was carried out on a lacustrine sequence in the eastern Nihewan Basin, Northern China, which contains the Donggutuo and Maliang Paleolithic sites. Magnetite and hematite were identified as the main carriers for the characteristic remanent magnetizations. Magnetostratigraphic results show that the lacustrine sequence recorded the late Matuyama and Brunhes chrons. Furthermore, the Maliang artifact layer occurs just below the Brunhes/Matuyama boundary, and the Donggutuo artifact layer is just below the Jaramillo onset. Therefore, the age of the Maliang and Donggutuo artifact layers can be definitely estimated to be about 0.78 myr and 1.1 myr, respectively. These two paleomagnetic ages, coupled with previously obtained paleomagnetic data of the Majuangou, Xiaochangliang, Banshan, Lantian, and Xihoudu Paleolithic sites, suggest an expansion and lengthy flourishing of human groups from northern to north-central China during the entire Early Pleistocene.

Drawing on stele inscriptions in a Yuan-period ancestral graveyard, this article aims to shed light on the emergence and evolution of a Chinese office-holding family in North China under Mongol rule (thirteenth- to fourteenth century). Tracing the family's connections with Mongols, it argues that adaptation to the Mongolian patronage system was essential to obtaining and maintaining political status during the Yuan, and that the kin group was stratified with the patronized descent line monopolizing political privilege. In doing so, the article highlights the value of stone inscriptions in clarifying official status, patronage, and inheritance rights in North China during the Yuan period.

Using both long forgotten and newly available steles from North China, this article looks at these ancient monuments to explore the rise and evolution of an epigraphic practice under Jurchen and Mongol rules (1127–1368). In particular it looks at steles erected to record genealogical information (called xianyingbei in general) in north China during the twelfth to fourteenth centuries, which was a new usage for the stele in the area. The article's main aim is to demonstrate how cultural integration among different social strata was triggered by the invasions of the Jurchen and Mongol conquerors, which in turn led to the formation of a new and legitimate way to compile family genealogies in north China.

During the thirteenth and fourteenth centuries, people in north China took advantage of a Mongol policy that gave Buddhist officials a status equivalent to what civil officials enjoyed, as a strategy for family advancement. Monk Zhang Zhiyu and his family provide a case study of an emerging influential Buddhist order based at Mount Wutai that connected the Yuan regime with local communities through the kinship ties of prominent monks. Within this Buddhist order, powerful monks like Zhiyu used their prestigious positions in the clerical world to help the upward social mobility of their lay families, displaying a distinctive pattern of interpenetration between Buddhism and family. This new pattern also fit the way that northern Chinese families used Buddhist structures such as Zunsheng Dhāranῑ pillars and private Buddhist chapels to record their genealogies and consolidate kinship ties.

This article addresses identity issues among a specific group of Indigenous youth, young Buriat Mongolian students, born in Russia, who struggled to understand their sense of cultural identity while living and studying in Chinese Inner Mongolia. This qualitative research project employed ethnographic methodology. Sociocultural theory, specifically Bakhtin, was employed to analyse findings. Results indicated that ties to the land, family practices and spiritual practices are significant identity markers for the Buriat youth involved in this study and Buriat parents and elders taught young Buriats about the moral dimensions of living upon Buriat lands.

The Xiaofangshen mafic stock is a hornblende gabbroic body emplaced in the Faku dome of northern Liaoning within the continental interior of the North China–Mongolian plate. Zircon U–Pb SHRIMP dating yields an emplacement age of 241 ± 6 Ma. These gabbroic rocks exhibit strong enrichment in large ion lithophile elements (e.g. Th, U) and light REE, slightly negative Eu anomalies, and pronounced depletion in high field strength elements (e.g. Nb, Ta, Zr, Ti). They show a relatively narrow range of isotopic compositions with initial 87Sr/86Sr ratios of 0.7053 to 0.7055, ϵNd(t) values of +0.40 to +0.68 and zircon ϵHf(T) values from +5.0 to +7.4. These geochemical features suggest that they might have been derived from partial melting of a subduction-related metasomatized lithospheric mantle source, which is tectonically affiliated to the Xing-Meng orogenic belt. Combined with our previous geochronological dating on the predominantly granitic intrusions from the Faku dome, it is inferred that the northern Liaoning block has a tectonic affinity with the Phanerozoic accretionary orogenic belt. This revelation further leads to the proposition that the Chifeng–Kaiyuan fault likely represents the Mesozoic lithospheric boundary between the North China craton and the Xing-Meng orogenic belt in northern Liaoning. The Xiaofangshen gabbros, together with the Triassic mafic–ultramafic cumulates and granulite xenoliths and the Triassic alkaline intrusions within the continental interior of the newly amalgamated North China–Mongolian Plate, constitute an important post-orogenic to within-plate anorogenic magmatic province, in response to the continued magmatic underplating caused by lithospheric delamination and hot asthenosphere upwelling.

More than ten Triassic syenite plutons are revealed to be distributed in North Korea along the boundary to South Korea. The Tokdal Complex is one of these but is unique in its incorporation of early pyroxenite cumulate in the clinopyroxene/amphibole/biotite/nepheline-bearing syenite main body. A SHRIMP U–Pb zircon age of 224 ± 4 Ma was obtained from a biotite syenite sample. Clinopyroxene in pyroxenite is zoned, with either phlogopite and apatite inclusion or ilmenite and magnetite exsolution, and may have resulted from crystallization at high pressure in an active continental margin arc environment followed by ascent and decompression. The pyroxenite and syenite are enriched in light REE and LILE, but strongly depleted in HFSE, with 87Sr/86Srt values of ~0.7115 and ϵNdt values of −14 to −20 (t = 224 Ma). The Tokdal Complex could have originated from an enriched lithospheric mantle and undergone assimilation of juvenile materials during differentiation. It indicates an extension of post-collisional magmatism in the Sino-Korean craton. This complex along with many other Triassic plutons in the Sino-Korean craton together constitute three syenite belts along the northern, southern and eastern margins of the craton, possibly resulting in its final configuration in eastern Asia.