The Boxer Rebellion, also known as the Boxer Uprising, Boxer Movement, Yihetuan Movement (traditional Chinese: 義和團運動; simplified Chinese: 义和团运动), or Boxer War, was an uprising in North China between 1899 and 1901, towards the end of the Qing dynasty, by the Society of Righteous and Harmonious Fists. Its members were known as the "Boxers" in English, owing to many of them practicing Chinese martial arts, which at the time were referred to as "Chinese boxing". It was defeated by the Eight-Nation Alliance of foreign powers.
Following the First Sino-Japanese War, villagers in North China feared the expansion of foreign spheres of influence and resented Christian missionaries who ignored local customs and used their power to protect their followers in court. In 1898, North China experienced natural disasters, including the Yellow River flooding and droughts, which Boxers blamed on foreign and Christian influence. Beginning in 1899, the movement spread across Shandong and the North China Plain, destroying foreign property such as railroads, and attacking or murdering Chinese Christians and missionaries. The events came to a head in June 1900, when Boxer fighters, convinced they were invulnerable to foreign weapons, converged on Beijing with the slogan "Support the Qing government and destroy the foreigners".
Diplomats, missionaries, soldiers, and some Chinese Christians took refuge in the Legation Quarter, which the Boxers besieged. The Eight-Nation Alliance—comprising American, Austro-Hungarian, British, French, German, Italian, Japanese, and Russian troops—invaded China to lift the siege; and on June 17 stormed the Dagu Fort at Tianjin. Empress Dowager Cixi, who had initially been hesitant, supported the Boxers and on June 21 issued an imperial decree that was a de facto declaration of war on the invading powers. Chinese officialdom was split between those supporting the Boxers and those favouring conciliation, led by Prince Qing. The supreme commander of the Chinese forces, the Manchu general Ronglu, later claimed he acted to protect the foreigners. Officials in the southern provinces ignored the imperial order to fight against foreigners.
The Eight-Nation Alliance, after initially being turned back by the Imperial Chinese military and Boxer militia, brought 20,000 armed troops to China. They defeated the Imperial Army in Tianjin and arrived in Beijing on 14 August, relieving the 55-day Siege of the International Legations. Plunder and looting of the capital and the surrounding countryside ensued, along with summary execution of those suspected of being Boxers in retribution. The Boxer Protocol of 7 September 1901 provided for the execution of government officials who had supported the Boxers, for foreign troops to be stationed in Beijing, and for 450 million taels of silver—more than the government's annual tax revenue—to be paid as indemnity over the course of the next 39 years to the eight invading nations. The Qing dynasty's handling of the Boxer Rebellion further weakened both their credibility and control over China, and led to the Late Qing reforms, and to a greater extent the Xinhai Revolution.
The Righteous and Harmonious Fists arose in the inland sections of the northern coastal province of Shandong, a region which had long been plagued by social unrest, religious sects, and martial societies. American Christian missionaries were probably the first people who referred to the well-trained, athletic young men as the "Boxers", because of the martial arts which they practised and the weapons training which they underwent. Their primary practice was a type of spiritual possession which involved the whirling of swords, violent prostrations, and incantations to deities.
The opportunities to fight against Western encroachment were especially attractive to unemployed village men, many of whom were teenagers. The tradition of possession and invulnerability went back several hundred years but took on special meaning against the powerful new weapons of the West. The Boxers, armed with rifles and swords, claimed supernatural invulnerability against cannons, rifle shots, and knife attacks. The Boxer groups popularly claimed that millions of soldiers would descend out of heaven to assist them in purifying China of foreign oppression. Members demonstrated their claimed invulnerability to new initiates by firing guns loaded with blank rounds at one another.
In 1895, despite ambivalence toward their heterodox practices, Yuxian, a Manchu who was the then prefect of Cao Prefecture and would later become provincial governor, cooperated with the Big Swords Society, whose original purpose was to fight bandits. The German Catholic missionaries of the Society of the Divine Word had built up their presence in the area, partially by taking in a significant portion of converts who were "in need of protection from the law". On one occasion in 1895, a large bandit gang defeated by the Big Swords Society claimed to be Catholics to avoid prosecution. "The line between Christians and bandits became increasingly indistinct", remarks historian Paul Cohen.
Some missionaries such as Georg Maria Stenz also used their privileges to intervene in lawsuits. The Big Swords responded by attacking Catholic properties and burning them. As a result of diplomatic pressure in the capital, Yuxian executed several Big Sword leaders but did not punish anyone else. More martial secret societies started emerging after this.
The early years saw a variety of village activities, not a broad movement with a united purpose. Martial folk-religious societies such as the Baguadao ('Eight Trigrams') prepared the way for the Boxers. Like the Red Boxing school or the Plum Flower tradition, the Boxers of Shandong were more concerned with traditional social and moral values, such as filial piety, than with foreign influences. One leader, Zhu Hongdeng (Red Lantern Zhu), started as a wandering healer, specialising in skin ulcers, and gained wide respect by refusing payment for his treatments. Zhu claimed descent from Ming dynasty emperors, since his surname was the surname of the Ming imperial family. He announced that his goal was to "Revive the Qing and destroy the foreigners" (扶清滅洋 fu Qing mie yang).
The enemy was seen as foreign influence. They decided the "primary devils" were the Christian missionaries while the "secondary devils" were the Chinese converts to Christianity, which both had either to repent, be driven out or killed.
The movement had multiple causes, both domestic and international. Escalating tensions caused Chinese to turn against "foreign devils" who engaged in the Scramble for China in the late 19th century. The Western success at controlling China, growing anti-imperialist sentiment, and extreme weather conditions sparked the movement. A drought followed by floods in Shandong province in 1897–98 forced farmers to flee to cities and seek food.
The Sanmen Bay Affair greatly influenced the Boxer Rebellion. It was the only time where the Qing Dynasty refused to concede to any European colonial power. After this event, the government shifted to supporting the Boxer uprising against foreign invaders and the proliferation of Christianity within China.
A major source of discontent in northern China was missionary activity. The Boxers opposed German missionaries in Shandong and in the German concession in Qingdao. The Treaty of Tientsin and the Convention of Peking, signed in 1860 after the Second Opium War, had granted foreign missionaries the freedom to preach anywhere in China and to buy land on which to build churches. There was strong public indignation over the dispossession of Chinese temples that were replaced by Catholic churches which were viewed as deliberately anti–feng shui. Some Chinese linked this to the drought, contending that the drought had been influenced by Christian church placement and design violating principles of feng shui, as well as influenced Chinese Christians by not worshipping local deities.