Gender and Textual Politics during the Qing Dynasty: The Case of the Zhengshi ji
In compiling the anthology Guaochao guixiu zhengshi ji (Correct beginnings: women's poetry of our dynasty) and its sequel, the female scholar-poet Yun Zhu (1771-1833) had, argues XIAORONG  LI , explicit objectives: to celebrate the literary achievements of Qing-dynasty gentry-women and establish an orthodoxy of women's poetry in accord with contemporary attitudes toward literature and gender. Locating Zhengshi ji in the context of Qing anthologizing trends for both genders, Li examines both the rhetoric Yun Zhu and other editors adopted in their introductory comments and their anthologizing strategies. Through a comparison with other Qing anthologies, especially those mentioned in Yun Zhu's introduction, Li illustrates how women derived authority from the Confucian classics, particularly the Shijing, in efforts to seize a place in the literary world alongside their male counterparts.
Of Poems, Gods, and Spirit-Writing Altars: The Daoist Beliefs and Practice of Wang Duan (1793–1839)
While recent studies have illuminated elite women’s Buddhist piety and practices, we remain limited in our understanding of elite women’s relations to and involvement in other religions, especially Daoism and local cults and practices. This article fills the gap and furthers our understanding of late Qing elite women’s religiosity and practices with a focused study of the Daoist beliefs and devotional practices of Wang Duan (1793–1839). Based on close reading of poems and other writings produced by Wang Duan, her relatives, and fellow poets, I reconstruct Wang Duan’s Daoist religiosity and devotional practices in the context of her marital household’s religious milieu, and the larger literary and religious community she was involved with. I show that Wang Duan’s exposure to the Daoist practices of her relatives by marriage such as Chen Wenshu and Lady Guan Yun led to her own life-long practice of reciting Daoist scriptures for the sake of saving the soul of her husband and of pacifying the local dead and the martyred worthies of Suzhou. Through the initiation by her aunt-in-law Chen Lanyun, a Quanzhen Longmen priestess, she also developed strong institutional ties to the Daoist monastic center based on Mount Jin’gai in Huzhou, the epicenter of Quanzhen Daoism in late Qing Jiangnan. Her active participation in local spirit-writing altars in Suzhou and Hangzhou, her literary homage to Gao Qi (1336–74), and her frequent recitation of the salvational Daoist Jade Scripture of the Great Cavern by the Primordial Origin contributed directly to elevation and consecration of the martyred early Ming poet as a patron god of local spirit-writing altars and rain-making cults in Suzhou and Yangzhou. Consistent with her status and role as a well-known and creative poet, Wang Duan used poems as a medium to express her multifaceted religiosity and identity. I argue that Wang Duan’s Daoist religiosity not only attests to the extent of Daoist practice in many elite women’s daily life, but also demonstrated that through their religious commitment and participation, elite women such as Wang Duan, exerted their agency and power in shaping Quanzhen Daoism and local religious practice in late Qing Jiangnan.
Simulation Analysis of Local Heat Treatment Formability of an Aerospace Aluminum Alloy Frame Parts
Wang Zhijian1,a, Guo Fangyu1,b, Shang Xiaofeng1,c, Song Hongwu2,d, Wang Ling3,e and Wang Jiale1,f 1School of Mechatronics Engineering, Shenyang Aerospace University, Shenyang 110136, China 2Institute of Metal Research, Chinese Academy of Science, Shenyang 110016, China 3Shenyang aircraft industry company, Shenyang 110134, China aWangzhijian1974@sina.com, b1486121506@qq.com, c1009074102@qq.com dhwsong@imr.ac.cn, ew_ling2008@aliyun.com, f1591897439@qq.com