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2019
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5 pages
1 file
(Unpublished manuscript.)
The Early Modern Travels of Manchu charts the terrain of a cross-cultural whirl of knowledge production, detailing how scholars in East Asia and Europe tapped into an arsenal of local and imported epistemic traditions to make sense of the Manchu script-the new, curious invention of the Manchu conquerors of China. Mårten Söderblom Saarela asks: "How often do we get to see eighteenth-century scholars of such different backgrounds work on the same problem-one that was new to everybody-at the same time?" (12). This synchronous engagement was animated by the interconnections of the early modern world and reflected the relentless movement of people, goods, information, and practices across boundaries emblematic of the period. The author cogently argues that the Manchu language was not just a subject of study sequestered within the borders of Qing China; its history was part of a global history of the humanities (12). Chapter One begins at home where written Manchu was born in the early seventeenth century. In their creation of the script, the early Manchus were inspired by the Mongolian scholarly tradition, but following the conquest of China, the historical memories of the script's origin and reform were revised to suit the new political realities of the Manchu-Chinese linguistic diarchy. Chapter Two moves on to Beijing, the empire's center of bilingual education, and relates the formation of a pedagogical tradition for the teaching of Manchu to a Chinese literate audience. Chapter Three traces the methodologies employed by a Chinese phonologist and a Japanese political thinker in the analysis and rearrangement of the Manchu syllabary. Chapter Four delves into the strategies of lexicographical arrangement for easy word retrieval devised by a Chinese and a Japanese scholar. Chapter Five follows Leibniz's indefatigable efforts to convince the Kangxi emperor, through the mediating help of the Jesuit scholars in China, to broaden his Manchu dictionary project into a depository of universal knowledge, with Manchu serving as a bridge language for the circulation of knowledge between China and Europe. Kangxi, however, had more constricted plans: to elevate Manchu as a literary language on an equal footing with Chinese. Chapter Six shows how the Manchu phonographic system served as a blueprint for Chinese techniques of transcription, on the one hand, and how it mediated the transcription of Chinese sounds into Korean, on the other. Chapter Seven reconstructs the history of Manchu's alphabetic decipherment in Saint Petersburg. It reveals that the perception of Manchu as an alphabet
Journal of Jesuit Studies, 2020
To say that the publication of a book is overdue is no uncommon occurrence; to say that a long-awaited book has finally been written by a highly capable author does not happen every day. Although the contribution of the Manchus to late-imperial China has been studied with renewed vigor since the discovery of new archival sources in the 1990s, there has been no book devoted exclusively to the gestation, cultural interpretation, and eventual fate of Manchu as a historical language. Further to the sheer linguistic expertise of Mårten Söderblom Saarela, the author also managed to open up a relatively obscure chapter of East Asia's historical culture to a global public in a generally intelligible way. And not merely East Asia's history: by virtue of Jesuit linguists, Manchu entered the European circle of knowledge from the very beginning of the Qing era (1644-1911). This book therefore also bears testimony to the contribution of missionaries belonging to the Society of Jesus throughout the centuries. In his quest to approach a learned general public beyond the small circle of Manchu specialists, Saarela's work sets the scene by summarizing the history of languages and scripts in imperial China, of the Manchu script and of the wider world's interest in Manchu. The creation of Manchu Studies, initially under the aegis of Jesuit missionaries, is also succinctly dealt with in the Introduction ("A Cultural History of the Manchu Script"). Here, the author asks sharp questions concerning the relevance of language within polyethnic empires and also on the Jesuits' role as cultural and scientific intermediaries between Chinese erudition and European enlightenment (9-13). Jesuit services as court missionaries and de facto diplomats on behalf of the Qing rulers, e.g. when negotiating with Tsarist Russia, propelled the study of Manchu as part of Europe's quest for knowledge of China in the eighteenth century. Chapter 1 ("To Follow Fuxi or Kubilai Khan? Written Manchu before 1644," 17-42) pursues the genesis of written Manchu, via Old Uighur, Mongol, and Jurchen/Old Manchu, initiated by the celebratory ode to the new written language "Muduri mukdeke ucun" (17). In typical fashion for this book, also the scripts of other languages in Central Asia are being introduced. The next chapter ("The Beijing Origins of Manchu Language Pedagogy, 1668-1730," 43-74) takes us on the unique journey of this Tungusic language into Qing China. Using an etymologically accurate analysis-not least also of the Chinese medium (e.g. on "wen 文" and "zi 字" (46)-explanations of early Manchu grammaticalization are provided, incorporating the reception of the Manchu idiom via the learners' own perspectives: Jurchen/Manchu, Mongolian, Chinese, and
Saksaha: A Journal of Manchu Studies, 2024
This research note describes three classroom manuscripts in the Harvard-Yenching Library that belonged to Aisin Gioro Ioi Cung (1903–1965), one of the few fellow-students of the Xuantong Emperor during his residence in the Forbidden City after the abdication of 1912.1 These manuscripts were annotated from Xuantong 5 to 11 (1913–1919), during was likely his Manchu lessons taken alongside Puyi inside the Forbidden City. The research note establishes the ownership, dating, and original context of these manuscripts by cross-referencing available sources on Puyi’s Manchu curriculum with the material features of the manuscripts themselves, paying particular attention to the handwritten running dates in the top margins. Thus identified, these manuscripts offer insight into the Manchu education received by Ioi Cung and Puyi, which displays a significant degree of continuity, both in content and in practice, with late Qing Manchu language education in more ordinary banner schools.
1999
Il apparait, d'apres les sources traditionnelles asiatiques et occidentales, que la question concernant la creation de l'ecriture mandjoue et de ses successives reformes ait trouve des reponses definitives. Toutefois l'auteur remet en question ces affirmations et montre qu'il est tout-a-fait possible de reecrire l'histoire de ces reformes et de discuter le statut du pretendu et unique reformateur Dahai (en 1632). Cette remise en question est la consequence ineluctable, selon l'auteur, d'un certain nombre de points restes sans reponse en raison d'un manque de sources : 1. Que sait-on de Dahai?, 2. il est errone d'affirmer que cet homme est a l'origine de la reforme de l'ecriture mandjoue en 1632. Cette affirmation amene une seconde question : qu'a-t-il alors reellement fait cette annee la ?
Saksaha, 2016
This article presents a hitherto little-known Manchu work on the Western Regions, i.e., Islamic Central Asia. Dating to 1761, I believe it represents the earliest effort to compile a political and geographic description of this region for Qing officials in Xin- jiang. It consists of two sections: (1) an account of the sedentary Muslims of Xinjiang and neighboring Islamic polities; and (2) a description of the Kirghiz. This stand-alone Manchu work was subsequently incorporated into certain rescensions of a more ex- tensive Chinese-language composition, known variously as the Xiyu zhi, Huijiang zhi, or Xiyu dili tushuo. After a brief introduction, the article provides a transcription and translation of the text as it survives in a Moscow manuscript of the Xiyu zhi. This text can be read in conjunction with the section included in the Xiyu dili tushuo to produce a near-complete work.
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