It is said that the object of shaving hair and changing clothes is limited to men, while women can retain the clothing of the Ming Dynasty, so the clothing of the Han people in the Qing Dynasty is regarded as "Qing and Han**" and is also understood by many people as a part of the "Hanfu system".
The so-called legend of "men obey women" has a psychological comfort effect for many people, at least women's clothing can continue its own tradition.
Screenshot of the TV series "The Secret History of Xiaozhuang".
Shen Congwen, who studied the history of clothing, used images such as the Cultivation and Weaving Map in the early Qing Dynasty to propose that women in the early Qing Dynasty wore traditional Hanfu, which was not interrupted by shaving their hair and changing clothes (Shen Congwen, Research on Ancient Chinese Costumes, Shanghai Bookstore Publishing House, 2006, pp. 585-590). Ge Zhaoguang agrees with this judgment (Ge Zhaoguang, "Imagining a Foreign Land: Reading the Literature of Li Chao Joseon Han Yanxing", Beijing: Zhonghua Book Company, 2014, p. 158). Liu Jiaju also used a similar method, arguing that the clothing of the early Qing Dynasty was "all old from the Ming Dynasty, which can be proven" from the hair and clothing of the characters in the 46 "Cultivation and Weaving Pictures" of the Kangxi period (Liu Jiaju, "Qing History Puzzle", Shandong Pictorial Publishing House, 2006, p. 45).
Men from women do not follow" established.
However, according to the Korean people's observation of the Qing Dynasty, the difference between the portrait and the hair and clothing of the real Qing Dynasty people is actually two different things. It can be seen that although he has no choice but to follow the time system, he is really sorry" (Li Yixian, "Gengzi Yanxing Miscellaneous Knowledge", The Complete Works of Yan Xinglu, vol. 35, edited by Lim Ki-chung, The Complete Works of Yan Xinglu, Seoul: Dongguk University Publishing Department, 2001, p. 452). The "Complete Works of Yan Xinglu" quoted below are the same, not one by one).
That is, after the Han people were forced to change clothes, they were accustomed to painting themselves in pictures as wearing Hanfu. Therefore, the Hanfu in various portraits in the early Qing Dynasty cannot be used as realistic evidence of the clothing at that time. Moreover, this cannot explain why the clothing seen in images such as the late Qing Dynasty, including Han women in the Jiangnan region, is completely different from the basic evolution clues since the Song and Ming dynasties in terms of structure and shape.
This may not only be the Qing court's partial regulations on the restructuring of Han women's clothing, but also the mixed culture of Hu and Han in the Qing Dynasty, which made Han women consciously or unconsciously imitate the clothing of the banner people and change the traditional clothing system. Because the result of Qing rule actually led to the Manchuization of the Han people (Lu Kangle, Manchu and Han: Ethnic Relations and Political Power in the Late Qing Dynasty and Early Republic (1861-1928), translated by Wang Qin and Liu Runtang, Chinese Renmin University Press, 2010, p. 58).
Koreans were keenly aware of the confusion between Hu and Han customs in Qing society, such as Kim Changye, who noticed that a Han woman "had a bun made of Hu, and her feet were wrapped around it, and her system was mixed with Manchu and Han customs" (Kim Changye, "Yan Xing Diary", Yan Xinglu Complete Works, vol. 32, p. 187). This imitation of the Manchu girl's hairstyle also shows that the Han women actively imitated the Manchu system at that time. The observations and records of the Korean Yan exercisers show at least one aspect that the clothing of Han women in the Qing Dynasty did indeed have the phenomenon of Huhua, which was often not much different from the men's clothing after the change of clothes.
Of course, the Qing Dynasty people tended to tell the Koreans that "the only woman in my generation is not in order" (Yu Yanshu, "Yanjing Miscellaneous Knowledge", The Complete Works of Yan Xinglu, vol. 39, p. 294), and it was also through telling the folklore that "men do not obey women", so as to win a little face in front of the Koreans.
The ban on the color of Han women's clothing is a big move."
Hong Mingxia, who was sent to the Qing Dynasty during the Kangxi period, recorded that he heard that the Qing Dynasty "banned the color of Han women's clothing, which was a big move", that is, the Qing Dynasty also banned the traditional clothing of Han women. Hong Mingxia asked: "Why is the color of Han women's clothes forbidden?" The answer is "The Qing Kingdom has won the world, and the colors of the clothes cannot be the same or different, after this theory comes out, the Han people are lustful, and they do not lose their hearts"; "Everyone in the world wears the uniform of the Qing Dynasty, but the Han women are only Chinese, and things are not appropriate. The imperial court asked for a ban, and the emperor ordered the ministers to meet" (Hong Mingxia: "Yan Xinglu", The Complete Works of Yan Xinglu, vol. 20, pp. 320-321). At the beginning of the Qing Dynasty, the Korean Yan exercised a detailed collection of all kinds of information of the Qing Dynasty, and the news of the ban on the Han women's clothing system during the Kangxi period, although it was heard, it should not be groundless.
According to this information, there was a high-level meeting in the Qing court to discuss the change of Han women's clothing. Another Yan in the Kangxi period observed that after entering Tongzhou, the market became densely populated, and "the folk customs were that men and women wore black clothes, and the system was not very different, and women also wore black Tang hakama, but did not shave their hair, and combed it into a bun" (unspecified: "Yanzhong Wenjian", The Complete Works of Yan Xinglu, vol. 95, p. 80).
This shows that the color of the Han women's clothes in the Kangxi period is not much different from that after shaving their hair and changing clothes at that time, they are all black clothes with similar shapes. The most conspicuous distinction between men and women is mainly that women do not shave their heads and keep braids, but comb them into a push bun.
Xu Wenzhong, another Yan in the Kangxi period, also noticed that at that time, the Qing people "wore black clothes for men and women without a collar on their right sides, and they were not buttoned but locked." Tang women especially have the rules of foot binding and the system of high buns"; "There is no red, purple, green and green decoration in the clothes, and the same is true for Huayi" (Xu Wenzhong, "Yan Xing Rilu", "Yan Xing Lu Complete Works", vol. 24, p. 200). Xu Wenzhong also found that the shape of men's and women's clothing in the Qing Dynasty was almost the same at that time, wearing black collarless clothes instead of traditional Hanfu. The main difference between Han men and women is not in clothing, but in the fact that Han women bind their feet and comb their hair in a bun.
At this time, it was not far from the time of the fall of the Ming Dynasty, but women's clothing was quickly broken with the traditional Han style**, and became a form of wearing "the system is not very different" from the Qing Dynasty men's clothing, which is obviously not the result of the natural evolution of the legendary "men from women" state.
In his poems, Choi Seok-ding, a North Korean, also expressed his lament that the costumes of Han men and women had changed at that time: "shaved hair and bald head, collarless clothes and full ties", "Bound feet to know Han women, curled hair to see orchids". The small character notes the cloud: "Men and women are all wearing collarless clothes, and their clothes and hakama are black" (Cui Xiding, "Jiao Yulu", "Yan Xinglu Complete Works", vol. 29, p. 423). His emotion also emphasized that the color of the clothes between men and women in the Qing Dynasty was highly similar at that time, both of which were collarless and the color was black. To identify Han women in these black-pressed Qing groups, the main thing is to identify whether they are bound feet, and to identify flag women to see whether they have curled hair.
Li Yixian mentioned that the clothes of the Manchurians are black for both men and women, but the clothes of the Han women are worn in blue and red hakama. However, in terms of shape, "men's and women's clothes have no clothes, and they are worn inside and outside, and there are no belts that are connected, and they are all decorated with countless buttons with small balls." It is not easy to solve the ** obedience" (Li Yixian: "Gengzi Yan Xing Miscellaneous Knowledge", "Yan Xinglu Complete Works", vol. 35, p. 452). It can be seen that the shape of the Han women's clothing at that time was no longer the system of the traditional Hanfu with a collar and a belt, but a string of buttons in the "centipede" style of the Qing Dynasty that we are familiar with, and it is even more inconvenient to dress.
Koreans also observed that the Qing Dynasty Han women's clothing no longer had the upper and lower garments of the traditional Han women's clothing, and that "the women also wore long black robes, but there were no clothes underneath" (Li Zhefu, "Ding Si Yanxing Diary", The Complete Works of Yan Xinglu, vol. 37, p. 439).
These also mean that the difference between the clothing of Han women and Manchu women is not too big, and there is no longer a traditional Han-style ** bottoming system. The clothing system worn by the "Qing Han women" is difficult to distinguish from the ** at that time, and it is difficult to distinguish it from the Manchu clothing, and the "centipede" style Qing clothing is the common clothing system of the Han women at that time.
From the Kangxi period to the late Qing Dynasty in the nineteenth century, the shape of the Han women's clothing observed by the Koreans is not much different from that after the "change of clothes". For example, in 1860, Park Qiren observed that in the Qing Dynasty, "the tops worn by women were no different from those of men" and "the system of women's other hakama and gowns was also similar to that of men" (Park Qiren, "Yan Cha Lu", Yan Xing Lu Complete Works, vol. 76, pp. 296-297).
In 1882, Xu Yousu observed that in the Qing Dynasty, "the women's swallow clothes were no different from the men's sleeves." The undergarment and hakama are also the same as men's clothing. However, his shirt is wide-sleeved, which is different from the men's clothes" (Xu Yousu, "Yan Xinglu", "Yan Xinglu Complete Works", vol. 79, p. 156). This kind of women's clothing, which is similar to the men's clothing of the Qing Dynasty in structure and shape, but with wider sleeves, is exactly the image of the "Qing and Han women" that we often see in the images of the late Qing Dynasty. Obviously, there is a break between the origin of the "Qing Han women" clothing and the Hanfu ** tradition, and its origin is actually more closely related to the banner clothing after the Qing Dynasty men's "Yifu", and it is a certain improved and evolved version on its basis.
Jiangnan ordered women to have court clothes, that is, the emperor's legacy".
Of course, the Koreans also admit that some of the special costumes of Han women in the Qing Dynasty still retain the shape of the Ming Dynasty, such as Lin Hanzhu pointed out that "the women of Jiangnan have court clothes, that is, the imperial and Ming relics, which are splendid and majestic, which is not found in Beijing" (Lin Hanzhu, "Yan Xinglu", The Complete Works of Yan Xinglu, vol. 78, p. 228). That is, in the clothing of the women of the Shijia clan in the Jiangnan area, some relics of the Ming Dynasty are still retained.
However, it should be noted that these preserved Ming Dynasty Han women's clothing conditions were very harsh and limited. It's just in the Jiangnan area, where the humanities and the heart of the Han are the strongest, and it is the dress of the life wife of the Shi family, not the regular dress of the "Qing and Han women" seen every day.
Similarly, the men of the Jiangnan Shi family often wore Ming Dynasty deep clothes and horn scarves for burial after death, and the family traditions of Zhang Taiyan, Lu Xun and others were the same throughout the Qing Dynasty. Zhang Taiyan's will said that his father Zhang Jun said, "My family has entered the Qing Dynasty for seven or eight generations, and when I died, I was buried in deep clothes" (Zhang Taiyan: "The Great Ancestor Taught Jun Xian Motherland and the Son of the Motherland Jun Xian Kaozhi County Jun Shi Luo", Huang Yaoxian et al.: "The Complete Works of Zhang Taiyan: The Continuation of Taiyan Wenlu", Shanghai: Shanghai People's Publishing House, 2014, p. 212).
Wang pointed out that the situation of Zhang Taiyan's family was not an isolated case, and that many scholars in Jiangnan at that time had wills to avoid wearing Qing Dynasty clothes for burial, which was a common phenomenon among large families in the Jiangnan region (Wang Fansen, "Historical Memory and State Construction in the Late Qing Dynasty", Genealogy of Modern Chinese Thought and Scholarship, Changchun: Jilin Publishing Group Co., Ltd., 2011, pp. 102-103). Lu Xun's family was similar, and his grandfather, Jiefu Gong, was dressed in Ming Dynasty costumes for the funeral and burial of his grandfather Jiefu Gong (Qian Liqun, The Biography of Zhou Zuoren, Beijing: October Literature and Art Publishing House, 1990, p. 101).
Under the ban of the Qing court's policy of "life never obeys death", some scholar families represented by the Jiangnan region still adhered to the final bottom line of wearing Han clothes and crowns for burial after death, and persisted until the late Qing Dynasty.
But these cultural resources were extremely distant to the general population of Qing Dynasty society, and the Koreans themselves emphasized that this kind of "imperial and Ming legacy" is not only not seen in the people, but also "not in Beijing".
In this sense, although the women's dresses of some elite families in the Jiangnan region of the Qing Dynasty still retain the relics of the Ming Dynasty, the mainstream, most common and common "Qing and Han women" dresses in the entire Qing Dynasty society are actually basically the products of Huhua. Now some people propose that the clothing of "Qing Han women" belongs to the "Hanfu system", which is fallacious. (ENDS).
The author: Li Jingheng is an associate professor at the Bashu Culture Research Center of Sichuan Normal University.
*: Southern Weekly.