Since ancient times, the Chinese people have disputed the origin of their ancestors. Some people once said that the Han people are descendants of Emperor Yan and Emperor Huangdi, but this statement is too arbitrary. Through the witness of history, we may be able to solve the mystery of the origin of the Han people. Who are the ancestors of the Han people? What kind of legend is it? Let's find out.
The name of Huaxia is not what the Han people call themselves
In ancient times, our ancestors called themselves "Huaxia" and "Huazhou". There are several theories about the origin of this name, one theory is that "Hua" was originally a branch of the Huaxu clan, and later gradually evolved into a generic name for the indigenous people. Another theory is that "Hua" originally referred to the center of the Central Plains civilization, and later referred to the Central Plains people. Either way, it is certain that for a long time, our ancestors called themselves "Huaxia" or "Huazhou".
This title continued until the Han Dynasty. At the beginning of the Han Dynasty, the term "Huaxia" was still widely used. Liu Bang, the ancestor of the Han Dynasty, once mentioned in the edict: "The Hongye of the Emperor is based on China." It can be seen that in the minds of Liu Bang and the early rulers, the word "Huaxia" represents the nation they ruled.
However, history rolls forward. With the passage of time, the blood of the Huaxia people was gradually assimilated and mixed. Some of the surrounding ethnic minorities were incorporated into the territory or migrated to the Central Plains on a large scale, resulting in great ethnic changes. In the later Han Dynasty, it was difficult for people in many regions to say that they were pure Huaxia people.
More crucially, at this time, the title "Han Chinese" was already used by foreigners to refer to the main ethnic group in this land. Exchanges between the East and the West became more and more frequent, and the Han Dynasty's strong national strength had launched many military operations against foreign races such as the Western Regions and the Xiongnu. So in the eyes of foreigners, those brave and warlike armies are naturally called "Han Army". Correspondingly, they also referred to the original Chinese people as "Han Chinese".
It is worth mentioning that from the beginning, the term "Han people" was not recognized by the Chinese people. They always think that they are descendants of China and descendants of Yan and Huang. However, as time went on, the ethnic groups within the Han Dynasty became more and more mixed, and a single Chinese ancestry gradually became unrecognizable to most people. In this context, the term "Han nationality" has become more appropriate and representative.
Han Gaozu persuaded his ministers to accept foreigners
At the beginning of the establishment of the Han Dynasty, the task of unifying the world was arduous. In the face of the situation on all sides, Liu Bang knew that he needed to recruit talents and unite all the forces that could be united. Therefore, he repeatedly exhorted civil and military officials at court meetings, advocating the use of meritocracy regardless of the door.
Once, Taichang admonished the doctor and said bluntly: "Today's world, although it has been pacified, the family of the family, the princes and kings, and the prime minister are still there, and the power has not been completely leveled." Your Majesty should follow the example of the ancients and cut off the root cause. These words undoubtedly wanted Liu Bang to eradicate dissidents and gain self-respect. But Liu Bang didn't get angry after hearing this, but laughed and said: "What the ancients did, I have my own plans. Today, the world has been decided, it is advisable to collect the portal, Nagu Nashi, and support the country together, how can you hear this again! ＂
From these words, it can be seen that Liu Bang intends to integrate the ministers of the world and expand his social base. Far from rejecting the old aristocratic gentry, he tried to absorb them so that they would no longer be antagonistic to each other.
As a result, many foreign talents were reused in the early Han Dynasty. Some held important positions, and some were incorporated into the imperial court. For example, Qi Biao, a Hun man, originally surrendered to the Huns, and was later hired by Liu Bang as a general of the guard. Another example is that Sima Xiangru, a native of the Yue clan, was originally only a subordinate civil official, but was appreciated by Liu Bang for his talent, and later became a famous writer with outstanding achievements.
In addition, Liu Bang, the ancestor of the Han Dynasty, also relocated to Beijing on a large scale many times, and migrated some ethnic minorities from the northwest border and southern mountains to Guanzhong, gradually changing the population structure of the Central Plains. At the same time, the imperial court also encouraged intermarriage in various places, and the Han Chinese and foreign populations in the Central Plains gradually merged.
This open and inclusive policy laid a solid foundation for national assimilation for the new imperial court. Since then, whether it is the gentry class or the common people, the foreign population has gradually entered the Han society and taken root in it. Some people of insight even entered the Han dynasty from foreign clans and held important positions, becoming the pillars of the new era.
For example, the eunuch Ding Xun was a native of the Western Regions, and he was once very favored by Emperor Wu of the Han Dynasty and almost controlled the power of the court. Another example is that Zhang Jun is a descendant of the Huns, who was named a general by virtue of his military merits, and later pacified a serious party disaster in the imperial court. It can be seen that whether it is a scholar or a commoner, a Central Plains person or a foreigner, as long as they can be virtuous and shoulder heavy responsibilities, they all have the opportunity to get ahead.
During this period, even the royal family could not escape the trend of integration. According to historical records, Emperor Wu of the Han Dynasty ordered the conscription of wandering girls from all over the country as concubines, and there were many Hu women selected. Because of their prominent status, they inevitably have more opportunities to intermarry with Han Chinese. The phenomenon of mixed blood among the upper ruling strata has undoubtedly accelerated the process of integration of different ethnic groups.
In general, Han Gaozu's persuasion of foreign nationals played a key role in promoting the assimilation policy to take root. With the large-scale movement of different populations and the increasing commonality of intermarriage, the Central Plains and foreign races gradually formed blood relations, thus paving the way for the real formation of the Han nationality in the future.
Manchu and Han intermarriage gave birth to a new people's lineage
The intermarriage between the Han and the Manchu can be traced back to the late Ming and early Qing dynasties. At that time, in order to expand their sphere of influence, the Manchurian aristocracy had relatives with the heirs of the Central Plains royal family. Although this initiative was terminated by the fall of the Ming Dynasty, it had already sown the seeds for the integration of the Manchus and Han dynasties in later generations.
In the Shunzhi period, the Manchu Qing Dynasty entered the Central Plains, and the situation changed again. In order to further consolidate his rule, Emperor Shunzhi personally issued an edict to vigorously advocate intermarriage between Manchu and Han. It aims to enhance the people's support with the policy of "kissing".
Emperor Shunzhi first started from himself, and the following year he married Han Shi, a daughter of the Han clan, as a concubine. Since then, many Han women have been included in the palace. Some came from prominent backgrounds, such as Xu Zongyuan's daughter Xu; Some have mediocre family backgrounds, such as the Li family, a woman surnamed Li. After they entered the palace, they were either canonized as concubines or stayed in the palace as talents. Without exception, they are all close to the royal family.
It is conceivable that as the descendants of the emperor's heirs, they must all be of mixed Manchu and Han origins. Under the patronage, the Manchu-Han intermarriage trend gradually spread among the upper noble families.
For example, Yonghe Yehenala clan, he is a mixed descendant of Manchu and Han. Yehenara's mother is the Zhang family, who was born in a famous Han family, and his father is a prince and nobleman in the Aixin Jueluo clan. The ancestor was originally a "pure" Manchurian nobleman, but through intermarriage with the Han Chinese, the bloodlines had long been mixed.
After Yehenala became an adult, he intermarried with Yan Funian, the daughter of the Han family. The children born to the two are undoubtedly a mixture of Han and Manchu blood. In addition, many famous families such as Shen, Wang, Cao, Hezhe and other families also have mixed-race heirs due to intermarriage.
This phenomenon tended to be popular during the Kangxi and Yongzheng periods. Whether it is a relative of the emperor or a high-ranking official from a poor family, as long as the status is prominent, it has become fashionable to marry a Han daughter. In turn, the Manchurian aristocracy married many ladies from Han Chinese families. As a result, the family expanded day by day, and there were more and more Manchu and Han mixed descendants.
Over the course of several generations, a new mixed ethnic system gradually took shape and grew in the upper classes. They have a dual ancestry, both Manchu roots and Han Chinese culture. Because of the many prominent families in the ancestors, they became an upper-class society in the court and were regarded as high-ranking nobles.
The reason why this emerging gate valve was able to gain a foothold was largely due to the Nahan policy of the Qing Dynasty. The imperial court vigorously advocated the concept of "Huayi family", encouraged the infiltration of Han customs, and also gave high status and respect to Han culture.
In such an environment, Manchu and Han intermarriage is no longer discriminated against. The upper ruling class led by example and became popular among the children of officials and dignitaries. They regard themselves as "divine authority of the monarch", regard assimilation as the right way, and strive to promote the fine traditions of Changhan culture.
Because of this, this new group of half-blood gate valves was able to quickly adapt to Han culture and see it as an important part of their own bloodline. Although they were of Manchu origin, they also possessed the language, customs, and values of the Han Chinese. This makes the mixed bloodline no longer an obstacle, but rather a bond of power cohesion and integration of the various races. It can be said that the new folk system spawned by the intermarriage between the Manchus and the Han Dynasty laid the foundation for the formation of a unified Han nationality in the future.
The Qing court adopted a policy of Han Chineseization
After the Qing Dynasty entered the customs, although it once implemented a banner system that was different from the Han people, the Qing Dynasty deliberately incorporated Han culture into its ruling path from the beginning. This created favorable conditions for Manchu-Han integration.
In the late period of the Yongzheng Dynasty, the Qing court began to brew and implement the policy of sinicization. To this end, Emperor Yongzheng first abolished many old Manchurian customs in terms of diet, daily life, and ceremonial etiquette, and reformed and followed the Han people's customs. He also issued an edict to rectify the conduct of scholars, "learn the Chinese book of the husband, and re-establish the etiquette of the dynasty", in an effort to revive Confucian culture and education.
In the middle of Qianlong, this policy was extended from the inner court. Emperor Qianlong issued a precept to "sweep away bad habits and assimilate customs", requiring the government and opposition subjects to move closer to Han culture in an all-round way.
On many important occasions, Emperor Qianlong personally set an example and wore Hanfu to show people. According to the "Qing Historical Manuscript", the minister at that time persuaded Qianlong to change the flag badge, Qianlong agreed very much, and ordered to make a Chinese robe and wear it at will. He said: "I love gorgeous clothes, and I also obey the king's culture, and I am always dressed in good clothes. ＂
In addition to clothing, Emperor Qianlong also advocated Han customs and etiquette. He once decreed: "Since the beginning of the Imperial Pole, all the years have been in Chinese characters, and the rituals and customs are all inherited by the ancestors. He forbade some bad Manchu habits, such as digging up marks and pulling hair, and urged him to "assimilate the customs of the Han people."
In order to implement the sinicization, the Qianlong Dynasty also promulgated a series of policies. For example, the imperial "Examination of the Origin of Manchuria" characterized the Manchu origin as "the descendants of Samur", trying to assimilate the Manchu and Han identities; Another example is the establishment of institutions such as Guozijian to vigorously promote Sinology. Even the ritual of sacrificing to the heavens was changed to the way of sacrificing the Yellow Emperor.
In addition to the royal family, the civil and military officials of the government and the opposition have also been involved in this wave of sinicization. At that time, many ministers focused on teaching Han culture, such as Fukangan, Ji Yun, Mei Wending, etc., all of whom were famous Confucian scholars. By compiling Sinology literature and advocating the imperial examination, they promoted the cultural values of the Han nationality in depth.
The children of the Manchu aristocracy took the initiative to move closer to Han culture. Yang Shengrong, who was born in the Shunzhi period, was a great Confucian of Sinology. Influenced by his father, he was fond of the subset of classics and history since childhood, and later not only succeeded in his studies, but also infiltrated Confucianism between his siblings.
Under the influence, the descendants of the Yang family not only mastered profound knowledge of Sinology, but also regarded Confucian culture as their own cultural foundation. In the creation of poems and texts, family rules and admonitions, etc., they used a lot of Han elements. It can be said that such a gate lord is a new force in the Sinicization army.
The same is true for the people. At that time, there was a popular atmosphere of "pretending to be Chinese", and some aborigines in the northwest often pretended to be Han surnames in order to make a name for themselves. Some people even changed their names, such as Zhang Xizhen, who was renamed by the coriander Jurchen. It can be seen that the attraction of Han culture has invisibly affected the grassroots people.
In general, although the Sinicization policy led by the Qing court was interrupted due to various historical reasons, its influence was extensive and far-reaching. The government and the opposition, as well as between the Manchu and Han ethnic groups, all moved towards mutual proximity and integration, laying the foundation for the final construction of a unified national identity.
National identity was completed during the Republic of China
After the fall of the Qing Dynasty, the Manchu and Han ethnic groups further merged and eventually moved towards complete assimilation. This process reached its peak during the Republican period.
After the outbreak of the Xinhai Revolution, the concept of a unified nation-state was put on the agenda. The revolutionaries advocated the idea of the "Chinese nation" and opposed the perception of the previous rulers that the Han and Manchus should be divided and ruled. This idea quickly echoed everywhere.
In 1912, the Manchu widows gathered at the Beijing Relics Hall to discuss the way forward. Many of them are from powerful families, but they all said: "Why do you doubt that we are assimilating with China today? When from the revolutionary comrades also. As a result, the relics hall sent a telegram to all provinces, demanding that "all should act in accordance with the common practice of the Republic of China".
Since then, the Manchu bannermen have also been incorporated into the new political system and gradually accepted the national identity of the "Chinese nation". Manchu generals and gentry such as Zhang Xueliang, Zhang Yinhuan, and Sun Dianying all regarded the Republic of China as the motherland and had no objections.
After the republican revolution, the new government also actively promoted national integration. At one time, the Beiyang government enforced the policy of "reforming and destroying China", dismantling some Manchurian flag camps and encouraging the assimilation of the banner people. In Liaoning, Heilongjiang and other northeastern regions, the flag people were required to immediately "open up" and "sinicize".
During the Republic of China, more knowledgeable people called for a unified title. Xu Shuzheng and others believe that the Manchus have lost their national consciousness in the process of sinicization, and it is more appropriate to call them the "Chinese nation". Under their influence, the Manchus gradually abandoned the title of "banner people" and began to call themselves the "Chinese nation".
This wave of assimilation is also reflected in the use of the written language. In order to promote the Chinese language, the government has opened many Chinese language transmission centers in rural areas in northeast China to replace the Manchu language. As for the Manchu script, due to the cumbersome glyphs and small scope of use, it is also on the way to be gradually abandoned.
Textbooks published during the Republic of China rarely mention the term Manchu. On the contrary, they have written the history of the bloodline of the "Chinese nation" and incorporated the Manchu origins into it. For example, the "General History of China" published by the Commercial Press, when discussing the origin of ethnic groups, explains that the Chinese nation is "a mixture of Dongyi, Xirong, Beidi, and Nanban".
This is especially true of politicians. Sun Yat-sen proposed the unification of the "Chinese nation" in the "Strategy for the Founding of the People's Republic of China" and pointed out: "The so-called Han people today are made up of Huayi hybrids." The implication is that the Manchus are no longer necessary to exist, but should be integrated into the Chinese nation.
The same is true of the local press. In 1917, the "Republic of China Daily" mentioned in the article "The Distinction of Nationalities" that China should be called the "Chinese nation" at present, and proved that the Manchus no longer existed, and the Han nationality was its legal name.
It is worth mentioning that this view is not limited to the Han Chinese. Many Manchus also hold the same view. For example, Zhang Xueliang, a Beiyang important minister and Manchu nobleman, once publicly stated: "I have been judged to be the ear of the Chinese nation." ＂
Under the influence of this trend of convergence, the Manchus gradually drifted away and almost died out during the Republic of China. Wang Yating, a descendant of the former Qing aristocracy, and others frankly admitted that they were only "part of the essence" and should no longer be regarded as a separate nation.
It can be said that from this time on, the national consciousness of the "Manchus" group has been basically lost. Even in the Manchu-populated Northeast, Han Chinese culture is rapidly dominating. Soon, Manchurian language customs collapsed in the tide of modernization, and merged into the broader Chinese language family.
end
As a result, the Han and Manchu ethnic groups achieved a thorough integration of national identity and culture, and the national identity consciousness of the Chinese nation was finally unified into a whole. This not only filled the historical gap between the Manchu and Han contradictions since ancient times, but also laid a solid foundation for the great unity of the nationalities in the future, and became an important resource and source of strength for the development and progress of the Chinese nation.