Posts Tagged ‘Qing Dynasty’
“Our civilization is flinging itself to pieces. Stand back from the centrifuge.”*…
From ancient empires to the industrialized nation-states of our globally-interconnected world, complexity theory offers a fresh perspective on the past and possible futures of human societies. Dries Daems explains…
… Civilizations rise and fall, sometimes at the stroke of a sword. Myriad explanations have been posited as to why this happens. Often, hypotheses of collapse say more about the preoccupations of contemporary society than they do about the past. It is no coincidence that Edward Gibbon’s The History of the Decline and Fall of the Roman Empire (01776), written during the anticlerical Age of Reason, blamed Christianity for Rome’s downfall, just as it is no coincidence that recent popular accounts of civilizational collapse such as Jared Diamond’s Collapse: How Societies Choose to Fail or Succeed (02005) point toward environmental damage and climate change as the main culprits.
I’ve been fascinated by the oscillations of human societies ever since the early days of my research for my Ph.D. in archaeology. Over the last 12,000 years, we’ve gone from small hunter-gatherer groups to highly urbanized communities and industrialized nation-states in a globally interconnected world. As societies grow, they expand in territory, produce economic growth, technological innovation, and social stratification. How does this happen, and why? And is collapse inevitable? The answers provided by archeology were unsatisfying. So I looked elsewhere.
Ultimately, I settled on a radically different framework to explore these questions: the field of complexity theory. Emerging from profound cross-disciplinary frustrations with reductionism, complexity theory aims to understand the properties and behavior of complex systems (including the human brain, ecosystems, cities and societies) through the exploration of their generative patterns, dynamics, and interactions.
In what follows, I’ll share some thoughts about what social complexity is, how it develops, and why it provides a more comprehensive account of societal change than the traditional evolutionary approaches that permeate archeology. By recasting the rise and fall of civilizations in terms of social complexity, we can better understand not only the past of human societies, but their possible futures as well…
Fascinating– and arresting: “Reimagining the Rise and Fall of Civilizations,” from @DriesDaems at @longnow.
See also Nick Brysiewicz‘s “Creative Technology at the Timescale of Civilization” @nicholaspaul26 for @_baukunst.
* Ray Bradbury, Fahrenheit 451
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As we contemplate change, we might recall that it was on this date in 1644 that the Qing dynasty‘s Manchu forces, led by the Shunzhi Emperor, took Beijing– sealing the collapse of the Ming dynasty, which had ruled since 1368.
In Xanadu did Kubla Khan…
an exhibit in The Opium Museum
This website is a virtual museum dedicated to a little-known subject: the artistry of antique Chinese opium-smoking paraphernalia.
The controversy of the Opium Wars and the subsequent British opium trade with China is still widely remembered today. What has been forgotten is that by the time the trade was banished, and opium smoking began to be effectively eradicated in China, it had already become an integral part of Qing dynasty culture, indulged in at every level of Chinese society – from the lowliest rickshaw pullers to the court eunuchs within the luxurious chambers of old Peking’s Forbidden City. And to satisfy the sophisticated tastes of China’s noble, mandarin, and merchant classes, the paraphernalia and ritual of opium smoking reached dizzying artistic heights. Opium pipes, opium lamps and other accoutrements were crafted from the finest materials – ivory, jade, silver, cloisonné and porcelain.
Beginning in the 18th century, opium accompanied the Chinese diaspora: first to the Chinese quarters of Asian cities, and later to the Chinatowns of the West, particularly North America, where opium smoking in the Chinese manner and with Chinese-made paraphernalia became fashionable among non-Chinese.
Once the drug was banned and its paraphernalia outlawed, these illicit items were heaped into piles and burned in public bonfires. From Shanghai to Saigon to San Francisco, the means to smoke opium were destroyed along with the drug itself. So few examples of these relics remain that most experts on Chinese art are blithely unaware of just how sumptuous and opulent this art form had become during its heyday.
We at the Opium Museum believe that, right or wrong, opium smoking was a part of the human experience, and as such, examples of its paraphernalia should be preserved for posterity. We are not advocating the use of opium. Our appreciation lies in the unique design and aesthetic genius of opium paraphernalia, as well as the ritual that evolved around its preparation and ingestion. In no other addictive substance did man’s quest for mood-enhancement reach such artistic heights.
As we admire the accoutrement of vice (even as we abhor the vice itself), we might recall that, on this date in 1861, the Confederate States of America began selling postage stamps.
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