Editing Boxer Rebellion (section)

== Terminology ==
The name "Boxer Rebellion", concludes [[Joseph W. Esherick]], a contemporary historian, is truly a "misnomer", for the Boxers "never rebelled against the Manchu rulers of China and their Qing dynasty" and the "most common Boxer slogan, throughout the history of the movement, was 'support the Qing, destroy the Foreign,' where 'foreign' clearly meant the foreign religion, Christianity, and its Chinese converts as much as the foreigners themselves". He adds that only after the movement was suppressed by the Allied Intervention did the foreign powers and influential Chinese officials both realise that the Qing would have to remain as the government of China to maintain order and collect taxes to pay the indemnity. Therefore, to save face for the Empress Dowager and the members of the imperial court, all argued that the Boxers were rebels and that the only support which the Boxers received from the imperial court came from a few Manchu princes. Esherick concludes that the origin of the term "rebellion" was "purely political and opportunistic", but it has had a remarkable staying power, particularly in popular accounts.<ref>Esherick p. xiv. Esherick notes that many textbooks and secondary accounts followed Victor Purcell, ''The Boxer Uprising: A Background Study'' (1963) in seeing a shift from an early anti-dynastic movement to pro-dynastic, but that the "flood of publications" from Taiwan and the People's Republic (including both documents from the time and oral histories conducted in the 1950s) has shown this not to be the case. xv–xvi.</ref>

On 6 June 1900, ''The Times'' of London used the term "rebellion" in quotation marks, presumably to indicate its view that the rising was actually instigated by Empress Dowager Cixi.<ref>Jane Elliot, ''Some Did It for Civilisation''", p. 9, 1.</ref> The historian Lanxin Xiang refers to the uprising as the "so called 'Boxer Rebellion{{'"}}, and he also states that "while peasant rebellion was nothing new in Chinese history, a war against the world's most powerful states was."{{sfnp|Xiang|2003|pp=https://books.google.com/books?id=lAxresT12ogC&pg=vii vii–viii}} Other recent Western works refer to the uprising as the "Boxer Movement", the "Boxer War" or the Yihetuan Movement, while Chinese studies refer to it as the "Yihetuan Movement" ({{zhi|c=义和团运动}}). In his discussion of the general and legal implications of the terminology involved, the German scholar Thoralf Klein notes that all of the terms, including the Chinese terms, are "posthumous interpretations of the conflict". He argues that each term, whether it be "uprising", "rebellion" or "movement" implies a different definition of the conflict. Even the term "Boxer War", which has frequently been used by scholars in the West, raises questions. Neither side made a formal declaration of war. The imperial edicts on June 21 said that hostilities had begun and directed the regular Chinese army to join the Boxers against the Allied armies. This was a de facto declaration of war. The Allied troops behaved like soldiers who were mounting a punitive expedition in colonial style, rather than soldiers who were waging a declared war with legal constraints. The Allies took advantage of the fact that China had not signed "The Laws and Customs of War on Land", a key document signed at the 1899 [[Hague Peace Conference]]. They argued that China had violated provisions that they themselves ignored.{{sfnp|Klein|2008}}

There is also a difference in terms referring to the combatants. The first reports which came from China in 1898 referred to the village activists as the "Yihequan", (Wade–Giles: I Ho Ch'uan). The earliest use of the term "Boxer" is contained in a letter which was written in Shandong in September 1899 by missionary Grace Newton. The context of the letter makes it clear that when it was written, "Boxer" was already a well-known term, probably coined by [[Arthur Henderson Smith]] or Henry Porter, two missionaries who were also residing in Shandong.{{sfnp|Thompson|2009|p=223|loc=n. 1}} Smith wrote in his 1902 book that the name:{{sfnp|Smith|1901|loc=vol. 1|pp=154–155}}

{{blockquote|{{tlit|zh|I Ho Ch'üan}}&nbsp;... literally denotes the "Fists" ({{tlit|zh|Ch'üan}}) of Righteousness (or Public) ({{tlit|zh|I}}) Harmony ({{tlit|zh|Ho}}), in apparent allusion to the strength of the united force which was to be put forth. As the Chinese phrase "fists and feet" signifies boxing and wrestling, there appeared to be no more suitable term for the adherents of the sect than "Boxers", a designation first used by one or two missionary correspondents of foreign journals in China, and later universally accepted on account of the difficulty of coining a better one.}}