Mark Elvin, “Female Virtue and the State,” Past and Present 104 (1984): 111–52; Susan Mann has also noted the expansion of the “chastity cult” in the Qing. See her study “Widows in the Kinship, Class, and Community Structures of Qing Dynasty China,” Journal of Asian Studies 46.1 (1987): 37–56; also refer to Susan Mann, Precious Records: Women in China’s Long Eighteenth Century (Stanford: Stanford University Press, 1997), 23–26.

Mark Elvin, “Female Virtue and the State,” Past and Present 104 (1984): 111–52; Susan Mann has also noted the expansion of the “chastity cult” in the Qing. See her study “Widows in the Kinship, Class, and Community Structures of Qing Dynasty China,” Journal of Asian Studies 46.1 (1987): 37–56; also refer to Susan Mann, Precious Records: Women in China’s Long Eighteenth Century (Stanford: Stanford University Press, 1997), 23–26.)| false
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Fei Si-yen, “Writing for Justice: An Activist Beginning of the Cult of Female Chastity in Late Imperial China,” The Journal of Asian Studies, 71 (2012): 991–1012.

Fei Si-yen, “Writing for Justice: An Activist Beginning of the Cult of Female Chastity in Late Imperial China,” The Journal of Asian Studies, 71 (2012): 991–1012. )| false
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Fei Si-yen, “Writing for Justice,” 1007.

Fei Si-yen, “Writing for Justice,” 1007. )| false
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Janet Theiss, Disgraceful Matters: The Politics of Chastity in Eighteenth-Century China (Berkeley: University of California Press, 2004), 26–27.

Janet Theiss, Disgraceful Matters: The Politics of Chastity in Eighteenth-Century China (Berkeley: University of California Press, 2004), 26–27. )| false
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Theiss, Disgraceful Matters, 26–38.

Theiss, Disgraceful Matters, 26–38.)| false
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Fei Si-yen, “Writing for Justice,” 1009.

Fei Si-yen, “Writing for Justice,” 1009. )| false
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Mark Elliott, “Manchu Widows and Ethnicity in Qing China,” Comparative Studies in Society and History (1999): 33–71; quotation on page 62.

Mark Elliott, “Manchu Widows and Ethnicity in Qing China,” Comparative Studies in Society and History (1999): 33–71; quotation on page 62.)| false
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Mark Elliott, “Manchu Widows and Ethnicity in Qing China,” 62–66. Elliott has also noted that, “if, as Mann and others have persuasively argued, having Han women obey the dictates of a strict neo-Confucian loyalty was important for the dynastic image, the expansion of the same sort of values among banner women themselves was even better evidence of how far [they were] from their uncivilized roots.” Quoted on page 63.

Mark Elliott, “Manchu Widows and Ethnicity in Qing China,” 62–66. Elliott has also noted that, “if, as Mann and others have persuasively argued, having Han women obey the dictates of a strict neo-Confucian loyalty was important for the dynastic image, the expansion of the same sort of values among banner women themselves was even better evidence of how far [they were] from their uncivilized roots.” Quoted on page 63. )| false
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Bruce Trigger, “Monumental Architecture: A Thermodynamic Explanation of Symbolic Behaviour,” World Archaeology, 22.2 (1990): 119–32; and see page 125.

Bruce Trigger, “Monumental Architecture: A Thermodynamic Explanation of Symbolic Behaviour,” World Archaeology, 22.2 (1990): 119–32; and see page 125.)| false
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In 1394, the Ming court declared that the moral deeds of filial sons and chaste widows should be recorded in the jing shan ting. Later in 1511, the court issued an edict particularly for the women who safeguarded their sexual purity from bandits through self-mutilation and suicide in Shanxi province. In order to memorialize their superior moral activities, the court decided to establish stone steles carved with these women’s names, ages, and hometowns beside the jing shan ting. Finally in 1569, the Longqing 隆慶 emperor (r. 1567–72) decreed that if a chaste widow lived until the age of 100, her household might be awarded the title of “chastity and longevity” (zhenshou zhi men 貞壽之門). See Shen Shixing and Zhao Yongxian, eds., Da Ming huidian, 79:9a–11a.

For instance, in 1513, when the court revised the regulations concerning “people who were chaste, filial, and with other superior activities” (jie xiao ji zhuoyi xingji 節孝及卓異行跡) from imperial families, it stated that the filial and chaste candidates might be rewarded, but that “they were not allowed to petition for arch construction” (buxu zouqing jianli paifang 不許奏請建立牌坊). This regulation was further revised in Wanli’s reign. In 1582, the moral candidates from imperial families could “build arches and receive a jingbiao award” (li fang jingbiao 立坊旌表). Shen Shixing and Zhao Yongxian, eds., Da Ming huidian, 57: 31b–32a.

For instance, in 1660, the Shunzhi emperor approved that the relatives of chaste widows from Guangxi province should receive arch construction funds. QDDQHDZL, 71: 6a. In 1672, the Kangxi emperor ordered that women who had committed suicide to avoid rape should receive the same award as chaste widows. The local officials, therefore, should give the women’s families thirty taels of silver for arch construction. QDDQHDZL, 71: 7a.

Susan Mann, The Talented Women of the Zhang Family (Berkeley: University of California Press, 2007), 36.

Susan Mann, The Talented Women of the Zhang Family (Berkeley: University of California Press, 2007), 36. )| false
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Zheng Yan and Wang Yuejin, Anshang fang, 59.

Zheng Yan and Wang Yuejin, Anshang fang, 59. )| false
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Hong Liangji, “Xinxiu Ruoling dao ji,” 1045.

Hong Liangji, “Xinxiu Ruoling dao ji,” 1045. )| false
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Mann, The Talented Women of Zhang Family, 36.

Mann, The Talented Women of Zhang Family, 36. )| false
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Mann, Precious Records, 15; Bray, Technology and Gender, 54–55.

Mann, Precious Records, 15; Bray, Technology and Gender, 54–55. )| false
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The contract appears in Wang Zhenzhong., “Paifang daole? Richu erzuo”, 109.

The contract appears in Wang Zhenzhong., “Paifang daole? Richu erzuo”, 109. )| false
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