Foundational Text: The Three New Meanings of Hanfu

American students paying homage to Confucius at Zhengzhou

American students paying homage to Confucius at Zhengzhou


Prepared as a speech delivered to a Hanfu enthusiast meeting in Beijing in early October 2009, a Confucian scholar by the net name Qilufeng 齐鲁风 posted this after his debut with revisions, and provides key overview on the current stage of the Hanfu revival movement by differentiating the mainstream views from 2006~2008 with the present day. This essay marks a new stage of maturity in ideological and practical development for the movement, and a convergence and agreement from previous disputes from within the circle, and bears historical significance.

Translated Document

The Kingly Way is Wide and Straight, Without Partiality and Favouritism:
The Three New Meanings of Hanfu

By: Qi Lu Feng (netname)                  Translated by: Juni Yeung

Using clothes to carry the Way (Dao), a unified Interior and Exterior

The rise of Hanfu was not under a context of a disciplined direction, but rather coupled with the revival of ethnic and tradition awareness, the rebuilding of traditional faiths and many other elements to form a social movement. Hence, from since its founding, it is coupled with issues from the expounding of this line of ideology. The several centuries of decline in Chinese civilization led to Hanfu restorers in their understanding of the object, as well as the thinking behind the actualization of the restoration to be far from the actual Huaxia tradition, and far from reaching the level of our ancestral sages who created ritual and music based on the Way of Heaven, Earth, and Man. Nor would we today have the traditional understanding of these sagely Ways as the Shi literati class would. Hanfu inherently does not possess the master-disciple relationship like guqin and many civilian traditional talents and arts. Therefore, early proponents of Hanfu have assumed the role of groundbreakers. Under this situation, the explicating and constructing of ideology for Hanfu in actuality is a process of searching the Way (Dao) to and for the Huaxia tradition. The restoration of Hanfu requires a long period of development, and what it lacks is a supporting system – academic discipline.


On Double Faceboard in Qin Instruments of Upper-Antiquity and Tight Edge Binding

On Double Faceboard in Qin Instruments of Upper-Antiquity and Tight Edge Binding

By Tong Kin-Woon

Translated by Juni Lefeuille Yeung

* NOTE: “Upper Antiquity Qin Instruments” refers generally here as Tang to early Ming instruments.


The supposed beginning…that wasn’t until now.

Just to make sure youre on the same page as us.

Just to make sure you're on the same page as us.

It all began from the email in June from UofT Student Affairs, informing all clubs with their websites under their servers that no longer will they accept the FTP uploaded sites (and many with Perl/CGI scripts), and eventually wiping it all out by the end of the coming school year.

So rather than taking the route of buying a new dot com and colocated webspace, here it is, the new home of Toronto’s guqin and (possibly?) Chinese culture revival movement.


April 2019
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