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This book provides a new hypothesis for understanding the real nature of the term White Lotus Teachings. The author argues that there are actually two different phenomena covered by similar terms: from c. 1130 until 1400, a real lay Buddhist movement existed, which can be called the White Lotus movement. It enjoyed the respect of contemporary literati and religious elites. The movement used the autonym White Lotus Society, which came to be prohibited in the early Ming and was discarded as a result. After 1525, the name reappeared in the form White Lotus Teachings, but now only as a derogatory label, used by officials and literati rather than by believers themselves. As a result of this hypothesis, the history of the "White Lotus Teachings" changes from one of religious groups and magicians into one of elite ideology and religious persecution. The book is therefore important both for historians and anthropologists of Chinese religion and society, and for comparative historians interested in the ideological and social construction of "heterodoxy".
A Choice Outstanding Academic Title The White Lotus War (1796–1804) in central China marked the end of the Qing dynasty’s golden age and the fatal weakening of the imperial system itself. What started as a local rebellion grew into a serious political crisis, as the central government was no longer able to operate its military machine. Yingcong Dai’s comprehensive investigation reveals that the White Lotus rebels would have remained a relatively minor threat, if not for the Qing’s ill-managed response. Dai shows that the officials in charge of the suppression campaign were half-hearted about the fight and took advantage of the campaign to pursue personal gains. She challenges assumptions that the Qing relied upon local militias to exterminate the rebels, showing instead that the hiring of civilians became a pretext for misappropriation of war funds, resulting in the devastatingly high cost of the war. The mishandled demilitarization of the militiamen prolonged the hostilities when many of the dismissed troops turned into rebels themselves. The war’s long-term impact presaged the beginning of the disintegration of the Qing in the mid-nineteenth century and eruptions of the Taiping Rebellion and other uprisings. The White Lotus War will interest students and scholars of late imperial and modern Chinese history, as well as history buffs interested in the warfare of the early modern world.
This book is a study of the formation and the practice of Buddhist canons and an attempt to present as fully as possible the panorama of Chinese Buddhist faith. The book uses textual and archaeological sources, including Dunhuang texts, and adopts multiple perspectives such as textual evidence, historical circumstances, social life, as well as the intellectual background at the time.
This volume deals with the social legislation of Zhu Yuanzhang, who founded the Ming dynasty (1368-1644), following the era of Mongol rule in China. It recounts the circumstances under which the laws were enacted and what the Emperor claimed he was trying to accomplish - a restoration of traditional Chinese social norms. The contents of several codes are discussed in terms of the groups to which they applied and the range of activities they purported to regulate. The early Ming codes formed one of the most comprehensive and cohesive bodies of law in all of Chinese history. Taken as a group, they constituted an autocrate's blueprint for the ideal society. The texts of three codifications - an imperial clan constitution, a general summary of the laws, and guidelines for village life - are translated as appendixes.
This book is the first on Chinese eunuchs in English and presents a comprehensive picture of the role that they played in the Ming dynasty, 1368-1644. Extracted from a wide range of primary and secondary source material, the author provides significant and interesting information about court politics, espionage and internal security, military and foreign affairs, tax and tribute collection, the operation of imperial monopolies, judiciary review, the layout of the palace complex, the Grand Canal, and much more. The eunuchs are shown to be not just a minor adjunct to a government of civil servants and military officers, but a fully developed third branch of the Ming administration that participated in all of the most essential matters of the dynasty. The veil of condemnation and jealousy imposed on eunuchs by the compilers of official history is pulled away to reveal a richly textured tapestry. Eunuchs are portrayed in a balanced manner that gives due consideration to able and faithful service along with the inept, the lurid, and the iniquitous.
In the summer of 1900, bands of peasant youths from the villages of north China streamed into Beijing to besiege the foreign legations, attracting the attention of the entire world. Joseph Esherick reconstructs the early history of the Boxers, challenging the traditional view that they grew from earlier anti-dynastic sects, and stressing instead the impact of social ecology and popular culture.
In Physiognomy in Ming China: Fortune and the Body, Xing Wang provides an extensive reading of the Ming (1368-1644 C. E.) texts of a well-known body divination technique ‘xiangshu’ (physiognomy), and investigates its unique ‘somatic cosmology’ in Ming religious and intellectual context.
Popular Religion and Shamanism addresses two areas of religion within Chinese society; the lay teachings that Chinese scholars term folk or “popular” religion, and shamanism. Each area represents a distinct tradition of scholarship, and the book is therefore split into two parts. Part I: Popular Religion discusses the evolution of organized lay movements over an arc of ten centuries. Its eight chapters focus on three key points: the arrival and integration of new ideas before the Song dynasty, the coalescence of an intellectual and scriptural tradition during the Ming, and the efflorescence of new organizations during the late Qing. Part II: Shamanism reflects the revived interest of scholars in traditional beliefs and culture that reemerged with the “open” policy in China that occurred in the 1970s. Two of the essays included in this section address shamanism in northeast China where the traditions played an important role in the cultures of the Manchu, Mongol, Sibe, Daur, Oroqen, Evenki, and Hezhen. The other essay discusses divination rites in a local culture of southwest China.