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Under the Kangxi emperor, Confucian ethics and cultural practices were normalized and institutionalized at a local level in the former Ming territories. With the distribution of thirty million copies of the moral maxims contained in the emperor’s Sacred Edict in 1670 and the staging of bimonthly public lectures on its significance, the Manchus attempted to bridge the gap between elite and popular culture in China proper. 50 As a result, by the end of the sixteenth century the literati establishment came to accept Manchu rule as legitimate.
Yet as the dramatic rise of ethnic sentiment among the formerly “sinicized” Manchus or the re-emergence of Jewish (youtai) identity in China today clearly demonstrates, self-ascribed ethnic identity is highly subjective, resilient, and situationally constructed. ”25 Instead, the unprecedented identity crisis caused by Western imperialism forced Chinese nationalists like Liang Qichao to ultimately reject Chinese tradition and embark on the path of 22 • Reconfiguring Chinese Nationalism modernity.
Wang Fuzhi, perhaps posthumously the most influential of these thinkers on modern Chinese nationalists, transformed the Zuo commentary’s dictum on the importance of distinguishing lineages (zulei) into a systematic theory of human variation. Wang began his most famous work, Yellow Book (Huang shu), by denying the existence of any physical or emotional differences between the barbarians and Chinese: “The Chinese are like the barbarians insofar as their general physical characteristics are similar and they are both subject to assemblies and divisions, but the Chinese cannot be put in the same category as the barbarians.