Women's studies of late 19th- and early 20th-century China have developed rapidly over the past two decades, but archival study of masculinity in late-Qing and Republican China remain relatively scarce. This book, which draws on an impressive array of primary sources, makes an important contribution to the nascent body of scholarship on Chinese masculinity by detailing the “epistemological reconceptualization of both the physical body and masculinity” (p. 3) in the two periods through emulation of German and Japanese military theories and practices. That reconceptualization, the author argues, led to the introduction of new body practices in Chinese society. Framed largely within Kam Louie's framework of wen (scholarly) and wu (martial) masculinity, this monograph's six main chapters describe how the concept of wu evolved through military Westernization and the rebalancing of wen and wu in constructing an ideal male gender during one of the most important cultural transformations in Chinese history.

Chapter one traces how late-Qing military reformers such as Yuan Shikai and Zhang Zhidong followed German drill methods in training Chinese soldiers to re-epitomize the fit manly body. These methods, which included a new marching posture and formation, and new physical exercises such as gymnastics (ticao) and the horizontal bar (muzha), quickly became routine training drills. New standards of military recruitment also for the first time made physical condition a more important criterion than ethnic and hereditary background. The end result was “a new concept of military masculinity performed through the body” (p. 85).

Many drill codes emphasizing both physical fitness and a disciplined mind were subsequently translated into Chinese and adopted by the military reformers of the Qing New Armies (xin jun). Chapter two introduces these transplanted means of moulding discipline for a desired military masculinity. Discipline was instilled through the highly regulated nature of daily life in the barracks, where activities were clearly specified and timetabled, with set times to wake up, drill, study, eat and rest. German military medicine and hygiene (weisheng) were also taught as important components of the new military education.

Military clothing also formed an important part of China's emulation of the West in forming the desired military/manly body and mind. Chapter three traces how the loose linen trousers, long shirts and waistcoats of Qing soldiers were replaced by German/Japanese-style body-hugging uniforms with hats and leather boots. This clothing combined with a fit and healthy body and disciplined mind to portray a highly visible notion of “modern” manlihood that contrasted sharply with the image of the pre-reform Qing army. The new manlihood was further publicized through military parades and the appearance of government leaders in military dress. Military uniforms, the author argues, “directly influenced the development and growing popularity of the new civilian male clothing including a trimmer fit and the high collar” (p. 172). Through them, “military men increasingly became desirable men, symbolizing power, and representing and performing a concept of masculinity that idealized martial spirit, professionalism and discipline through their appearance” (p. 145).

The late-Qing military reformers also introduced wen elements into the wu-heavy characteristics of military masculinity. Chapters four to six discuss how military training was presented as a type of science and academic discipline, not only for military officers but also for the general public, even women and schoolchildren. Military journals, including the Nanyang Military Journal on which the author draws heavily throughout the book, began appearing in 1905, propagating bingxue (military science) as both military technique and cultural rubric for the modern Chinese man, that is, a man instilled with military spirit, “heroism, righteousness, self-sacrifice (of one's life), loyalty, and patriotism” (p. 213). Women's education emphasized maintaining a healthy body and hygienic lifestyle to give birth to sturdy children who would contribute to the military health of China. This “soldiering” of ordinary citizens also led to the introduction of military training and physical exercises in civilian schools. School uniforms, personal hygiene standards and physical drill patterns all mimicked the military.

Schillinger's book is meticulously researched and highly readable. Particularly impressive is the number of Qing and Republican archival materials and periodicals it draws upon. The book constitutes an important addition to both the gender history and military history of early 20th century China. It offers an in-depth description of how China emulated not only the military techniques and spirit of Germany and Japan, but also their notions of military masculinity and ideal manliness. Emulation, however, is not a linear process but involves complex interactions between learners and tutors in conceptualizing and internalizing foreign concepts and practices. Although readers will not be overly surprised to learn that a country transformed by a series of devastating military defeats admired and emulated the military theories and techniques of countries with superior military strength, they will likely be fascinated by the foreign concepts and techniques that were not adopted or were rejected, reinterpreted, adapted or negotiated. Although the concluding chapter states that “the transformation of governance rationale and governance practice was highly complex and influenced by long-term developments and reinterpretation within China and the alternately syncretic and selective adaptation of foreign elements” (p. 324), the author offers little elaboration on the potentially interesting subject of selective adaptation. However, that minor quibble does not diminish the value of this important book of history on masculinity in a transforming China.