The Shanghai Museum and the introduction of taxidermy and habitat dioramas into China, 1874–1952

The Shanghai Museum, which was established by the primarily British and American expatriate-led North-China Branch of the Royal Asiatic Society in 1874 and continued to operate until 1952, had a major influence on the popularization of natural history knowledge in China. It contributed to training the first generation of Chinese taxidermists, many descendants of whom continue even today to hold positions in academic institutions related to natural history in the country. Moreover, the Museum's habitat dioramas, in particular, played a significant role in raising public awareness about environmental issues among local and foreign residents of Shanghai. This paper traces the salient aspects of the Museum's history, focusing on the key individuals involved in its development and the contributions that it made to the production, dissemination and popularization of natural history knowledge and techniques.

Explaining the Character “jin 銫” in Zi Gao 子羔: with a Discussion Concerning Shang Obtaining the Virtue of Metal

This paper proposes that the character in the sentence 生乃呼曰 “was born and called out: ‘Jin!’” in the Shanghai Museum manuscript Zi Gao 子羔 should be transcribed as 銫, pronounced jin, and was a special way of writing the word jin 金 “metal.” The myth of Xie in Zi Gao may be related to the virtue of Metal of the Shang dynasty, which can still be seen in a story in the Shiyi ji 拾遺記 in which the divine mother asks Jian Di 簡狄 to give birth to Xie to “succeed the Virtue of Metal.” This paper also traces the myths of Shaohao 少皞 and Xie in order to show that Shaohao and Xie derive from the same mythical source. This paper argues that the association of Shang with the virtue of Metal already existed prior to the time that Zou Yan 鄒衍 systematized the Five Virtues.

The one text in the many: separate and composite readings of an Early Chinese historical manuscript

The manuscript carrying the title Zhuangwang ji Cheng 莊王既成, from the Shanghai Museum corpus of bamboo slips, bears two related anecdotes concerning the early Chinese monarch King Zhuang of Chu. In this article, we translate both stories and offer interpretations of them both as individual texts and as a composite narrative, situating both readings in a context of intertextual references based on shared cultural memory. Approaching the anecdotes together, we argue, generates an additional layer of meaning, yielding both a deep sense of dramatic irony and a critique of the value of foreknowledge – and, by extension, of the explanatory value of historiography. In detailing how this layer of meaning is generated, we explore the range of reading experiences and approaches to understanding the past enabled by combining separate but related textual units, a prevalent mode of composition and consumption in the manuscript culture of Warring States China.

Exhibition Review Essay and Reviews

Exhibition Review Essay:Exhibition without Boundaries. teamLab Borderless and the Digital Evolution of Gallery Space by Emily Stokes-Rees Exhibition Reviews:The Colmar Treasure: A Medieval Jewish Legacy. The Met Cloisters, The Metropolitan Museum of Art, New York by Blaire M. MoskowitzShanghai Museum of Glass, Shanghai; Suzhou Museum, Suzhou; and PMQ, Hong Kong by Moira SunThe Story Box: Franz Boas, George Hunt and the Making of Anthropology. Exhibition at the Bard Graduate Center Gallery in New York City (14 February–7 July 2019) and the U’mista Cultural Centre in Alert Bay, British Columbia (20 July–24 October 2019) by Jordan Wilson

The Concept and Genealogy of the Ultimate Origin: An Exploration of Constancy in the Hengxian 《恒先》 Text of the Shanghai Museum Collection

The idea “constancy” (Heng 恒) in Hengxian 《恒先》 should not be understood as constant or eternal. It also should not be read as Ji 極. “Constancy” should be understood in the context of Hengxian. By comparing “constancy’ with the cosmology of early Daosim and by analyzing the meaning development of the word Heng 恒in Pre-Qin Confucian literature, it can be inferred that “constancy” in Hengxian refers to ultimate origin of the cosmos and the myriad beings.