The development of scholarship and material culture on the Korean Peninsula was deeply shaped by successive Chinese dynasties. During the Chosŏn period, frequent tribute missions to the Ming 明 (1368-1644) and Qing 淸 (1636-1912) courts introduced new learning, technologies, and artifacts, but these exchanges did not conform to Nishijima Sadao’s 西嶋定生 (1919-1998) model of a tributary order centered on the Chinese emperor. Chosŏn actively sought books on Zhu Xi’s 朱熹 (1130-1200) thought through private trade, despite continuing bans imposed by the Ming and Qing governments. In material culture, demand shifted from heavy reliance on Ming goods, to brief resistance during the Ming – Qing transition, and then to renewed admiration for Qing artifacts in the late eighteenth century. Yet the Qing court’s extremely limited bestowals – such as falangci “enameled porcelain”, reserved for official banquets, display, or burials – had only marginal influence on Chosŏn society. This scarcity invites reconsideration of the actual scope of imperial power in East Asia.
Yongchao Lin (Tue,) studied this question.