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During the late imperial era (1500-1911), China, though divided by ethnic, linguistic, and regional differences at least as great as those prevailing in Europe, enjoyed a remarkable solidarity. What held Chinese society together for so many centuries? Some scholars have pointed to the institutional control over the written word as instrumental in promoting cultural homogenization; others, the manipulation of the performing arts. This volume, comprised of essays by both anthropologists and historians, furthers this important discussion by examining the role of death rituals in the unification of Chinese culture.
To win the approval of China's native elites, Qing China's new Manchu leaders developed an ambitious plan to return Confucianism to civil society by observing laborious and time-consuming mourning rituals, the touchstones of a well-ordered Confucian society. The first to do so in any language, Norman Kutcher's study of mourning looks beneath the rhetoric to demonstrate how the state--unwilling to make the sacrifices that a genuine commitment to proper mourning demanded--quietly but forcefully undermined, not reinvigorated, the Confucian mourning system.
This path-breaking book examines the broad cultural, social, and gender meanings of the "faithful maiden" cult in late imperial China (1368–1911). Across the empire, an increasing number of young women or "faithful maidens," defied their parents' wishes and chose either to live out their lives as widows upon the death of a fiancé or killed themselves to join their fiancé in death. The book analyzes the familial conflicts, government policies, ideological controversies, and personal emotions surrounding the cult. Concentrating on the dramatic acts of spirit wedding and suicide, the faithful maidens' unique code of conduct, and the extraordinary life journey of "virgin mothers," Lu documents the ideological, psychological, cultural, and economic aspects of these young women's mentality and behavior, and the implications of this behavior for their families and the broader society. The book's narrative of the faithful maiden cult interweaves late imperial political, cultural, social and intellectual history, thus, providing a new window onto the history of the late imperial period.
This study examines how political and legal disputes regarding the performance of death rituals contributed to shape a revival of Confucianism in eleventh-century Northern Song China.
The Rites Controversies in the Early Modern World is a collection of fourteen articles focusing on debates concerning the nature of “rites” raging in intellectual circles of Europe, Asia and America in the seventeenth and eighteenth centuries. The controversy started in Jesuit Asian missions where the method of accommodation, based on translation of Christianity into Asian cultural idioms, created a distinction between civic and religious customs. Civic customs were defined as those that could be included into Christianity and permitted to the new converts. However, there was no universal consensus among the various actors in these controversies as to how to establish criteria for distinguishing civility from religion. The controversy had not been resolved, but opened the way to radical religious scepticism. Contributors are: Claudia Brosseder, Michela Catto, Gita Dharampal-Frick, Pierre Antoine Fabre, Ana Carolina Hosne, Ronnie Po-Chia Hsia, Giuseppe Marcocci, Ovidiu Olar, Sabina Pavone, István Perczel, Nicholas Standaert, Margherita Trento, Guillermo Wilde and Ines G. Županov.
The Qing Dynasty (1644-1911) was the last and arguably the greatest of the conquest dynasties to rule China. Its rulers, Manchus from the north, held power for three centuries despite major cultural and ideological differences with the Han majority. In this book, Evelyn Rawski offers a bold new interpretation of the remarkable success of this dynasty, arguing that it derived not from the assimilation of the dominant Chinese culture, as has previously been believed, but rather from an artful synthesis of Manchu leadership styles with Han Chinese policies.
Contributors to this landmark volume demonstrate that ancestor veneration was about much more than claiming property rights: the spirits of the dead were central to domestic disputes, displays of wealth, and power and status relationships. Case studies from China, Africa, Europe, and Mesoamerica use the evidence of art, architecture, ritual, and burial practices to explore the complex roles of ancestors in the past. Including a comprehensive overview of nearly two hundred years of anthropological research, The Archaeology of Ancestors reveals how and why societies remember and revere the dead. Through analyses of human remains, ritual deposits, and historical documents, contributors explain how ancestors were woven into the social fabric of the living.
This pathbreaking work argues that the major intellectual trend in China from the seventeenth through the early nineteenth century was Confucian ritualism, as expressed in ethics, classical learning, and discourse on lineage. Reviews "Chow has produced a work of superb scholarship, fluently written and beautifully researched. . . . One of the landmarks of the current reconstruction of the social philosophy of the Qing dynasty. . . . Chow's book is indispensable. It has illuminating analyses of many mainstream writers, institutions, and social categories in eighteenth-century China which have never previously been examined." —Canadian Journal of History "Chow's monograph moves ritual to center stage in late imperial social and intellectual history, and the author makes a powerful case for doing so. . . . Because the author understands the intellectual history of late Ming and Qing as the history of a movement, or successive movements, of fundamental social reform, he has also made an important contribution to social and political history as these were related to intellectual history." —Journal of Chinese Religion "Chow's book is an excellent contribution to recent scholarship on the intellectual history of the Confucian tradition and provides a balance for other studies that have emphasized ideas to the exclusion of symbols." —The Historian
This book explores how, unlike in the West, the daily religious life of most Chinese people spreads without institutional propagation. Based upon more than a decade of field research in rural China, the book demonstrates the decisive role of rites of passage and yearly festival rituals held in every household in shaping people’s religious dispositions. It focuses on the family, the unit most central to Chinese culture and society, and reveals the repertoire embodied in daily life in a world envisioned as comprising both the “yin” world of ancestors, spirits, and ghosts, and the “yang” world of the living. It discusses especially the concept of bai, which refers to both concrete bodily movements that express respect and awe, such as bowing, kneeling, or holding up ritual offerings, and to people’s religious inclinations and dispositions, which indicate that they are aware of a spiritual realm that is separate from yet close to the world of the living. Overall, the book shows that the daily practices of religion are not a separate sphere, but rather belief and ritual integrated into a way of dwelling in a world envisaged as consisting of both the “yin” and the “yang” worlds that regularly communicate with each other.
Exploring local practices of dispute resolution and laying bare the routine role of violence in the late-Qing dynasty, Conflict, Community, and the State in Late Imperial Sichuan demonstrates the significance of everyday violence in ordering, disciplining, and building communities. The book examines over 350 legal cases that comprise the "cases of unnatural death" archival file from 1890 to 1900 in Ba County, Sichuan province. The archive presents an untidy array of death, including homicides, suicides, and found bodies. An analysis of the muddled and often petty disputes found in these records reveals the existence of a local system of authority that disciplined and maintained daily life. Often relying on violence, this local justice system occasionally intersected with the state’s justice system, but was not dependent on it. This study demonstrates the importance of informal, local authority to our understanding of justice in the late Qing era. Providing a non-elite perspective on Qing power, law, justice, and the role of the state, this book will be of great interest to students and scholars of Chinese and Asian history, as well as legal history and comparative studies of violence.