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The Rise and Fall of a Chinese Heresy
In spite of the common view of Buddhism as nondogmatic and tolerant, the historical record preserves many examples of Buddhist thinkers and movements that were banned as heretical or subversive. The San-chieh (Three Levels) was a popular and influential Chinese Buddhist movement during the Sui and T’ang periods, counting powerful statesmen, imperial princes, and even an empress, Empress Wu, among its patrons. In spite, or perhaps precisely because, of its proximity to power, the San-chieh movement ran afoul of the authorities and its teachings and texts were officially proscribed numerous times over a several-hundred-year history. Because of these suppressions San-chieh texts were lost and little information about its teachings or history is available. The present work, the first English study of the San-chieh movement, uses manuscripts discovered at Tun-huang to examine the doctrine and institutional practices of this movement in the larger context of Mahayana doctrine and practice. By viewing San-chieh in the context of Mahayana Buddhism, Hubbard reveals it to be far from heretical and thereby raises important questions about orthodoxy and canon in Buddhism. He shows that many of the hallmark ideas and practices of Chinese Buddhism find an early and unique expression in the San-chieh texts.
Academies belonged to a broad constellation of educational institutions that flourished in the Sung (960-1279), an era marked by profound changes in economy, technology, thought, and social and political order. This study, the first comprehensive look at the Sung academy movement, explains the phenomenon not only as a uh_product of intellectual changes, but also as part of broader social, economic, political, and cultural transformations taking place in Sung China. Academies and Society in Southern Sung China makes extensive use of commemorative inscriptions and other documentation on nearly 500 academies and thus provides a crucial historical perspective on the origins of this key institution.
Political Theater and Popular Drama in Contemporary China
Acting the Right Part is a cultural history of huaju (modern Chinese drama) from 1966 to 1996. Xiaomei Chen situates her study both in the context of Chinese literary and cultural history and in the context of comparative drama and theater, cultural studies, and critical issues relevant to national theater worldwide. Following a discussion of the marginality of modern Chinese drama in relation to other genres, periods, and cultures, early chapters focus on the dynamic relationship between theater and revolution. Chosen during the Cultural Revolution as the exclusive artistic vehicle to promote proletariat art, "model theater" raises important questions about the complex relationships between women, memory, nation/state, revolution, and visual culture. Throughout this study, Chen argues that dramatic norms inform both theatrical performance and everyday political behavior in contemporary China.
China before Mao
This short book moves away from the hostile assessment of republican China common in mainstream history to portray the era instead as a diverse and cosmopolitan one, documenting the country's impulse to join the world and open its borders, markets and minds before closure under communism.
Living Myth and Architectonics in Southern China
Allegorical Architecture offers the first detailed architectural analysis of built forms and building types of the minority groups in southern China and of the Dong nationality in particular. It argues that Dong architecture symbolically resembles its inhabitants in many ways. The built world is an extension of their body and mind; their experience of architecture is figurative and their understanding of it allegorical. Unlike the symbolism of historical architecture, which must be decoded through a speculative reconstruction of the past, the Dong tell stories about inhabitants in their living state in the recurrent process of ritualistic making and inhabiting of their built world. This book thus offers architectural analysis of both spatial dispositions (building types) and social life (the workings of buildings). Xing Ruan likens the built world to allegory to develop an alternative to textual understanding. The allegorical analogy enables him to decipher minority architecture less as a didactic "text" and more as a "shell," the inhabitation of which enables the Dong to renew and reinvent continually the myths and stories that provide them with an assurance of home and authenticity. Attention is focused less on the supposed meanings (symbolic, practical) of the architecture and more on how it is used, inhabited, and hence understood by people. Throughout, Ruan artfully avoids the temptation to textualize the built world and read from it all sorts of significance and symbolism that may or may not be shared by the inhabitants themselves. By likening architecture to allegory, he also subtlety avoids the well-worn path of accounting for rich traditions via a "salvage ethnography"; on the contrary, he argues that cultural reinvention is an ongoing process and architecture is one of the fundamental ingredients to understanding that process. Ruan offers "thick description" of Dong architecture in an attempt to understand the workings of architecture in the social world. Paying attention to Dong architecture within a regional as well as a global context makes it possible to combine detailed formal analysis of settlement patterns and building types and their spatial dispositions with their effects in a social context. Architecture, in a broad sense, is assumed to be an art form in which the feelings and lives of its makers and inhabitants are embodied. The artifice of architecture—its physical laws—is therefore analyzed and contested in terms of its instrumental capacity. Allegorical Architecture is a work of refreshing originality and compelling significance. It will provide timely lessons for those concerned with the meaning and social sustainability of the built world and will appeal to architects, planners, cultural geographers, anthropologists, historians, and students of these disciplines.
China-Japan Relations in the Han-Tang Period
Using recent archaeological findings and little-known archival material, Wang Zhenping introduces readers to the world of ancient Japan as it was evolving toward a centralized state. Competing Japanese tribal leaders engaged in "ambassador diplomacy" and actively sought Chinese support and recognition to strengthen their positions at home and to exert military influence on southern Korea. They requested, among other things, the bestowal of Chinese insignia: official titles, gold seals, and bronze mirrors. Successive Chinese courts used the bestowal (or denial) of the insignia to conduct geopolitics in East Asia. Wang explains in detail the rigorous criteria of the Chinese and Japanese courts in the selection of diplomats and how the two prepared for missions abroad. He journeys with a party of Japanese diplomats from their tearful farewell party to hardship on the high seas to their arrival amidst the splendors of Yangzhou and Changan and the Sui-Tang court. The depiction of these colorful events is combined with a sophisticated analysis of premodern diplomacy using the key concept of mutual self-interest and a discussion of two major modes of diplomatic communication: court reception and the exchange of state letters. Wang reveals how the parties involved conveyed diplomatic messages by making, accepting, or rejecting court ceremonial arrangements. Challenging the traditional view of China’s tributary system, he argues that it was not a unilateral tool of hegemony but rather a game of interest and power in which multiple partners modified the rules depending on changing historical circumstances.
Chinese Merchant Elites in Colonial Manila, 1880–1916
What binds overseas Chinese communities together? Traditionally scholars have stressed the interplay of external factors (discrimination, local hostility) and internal forces (shared language, native-place ties, family) to account for the cohesion and "Chineseness" of these overseas groups. Andrew Wilson challenges this Manichean explanation of identity by introducing a third factor: the ambitions of the Chinese merchant elite, which played an equal, if not greater, role in the formation of ethnic identity among the Chinese in colonial Manila. Drawing on Chinese, Spanish, and American sources and applying a broad range of historiographical approaches, this volume dissects the structures of authority and identity within Manila’s Chinese community over a period of dramatic socioeconomic change and political upheaval. It reveals the ways in which wealthy Chinese merchants dealt in not only goods and services, but also political influence and the movement of human talent from China to the Philippines. Their influence and status extended across the physical and political divide between China and the Philippines, from the villages of southern China to the streets of Manila, making them a truly transnational elite. Control of community institutions and especially migration networks accounts for the cohesiveness of Manila’s Chinese enclave, argues Wilson, and the most successful members of the elite self-consciously chose to identify themselves and their protégés as Chinese.
Trade, Smuggling, and Diplomacy on the South China Coast
The theme of this volume is the American relationship with Macao and its region through trade, politics, and culture, and the focus is mainly on the late eighteenth and nineteenth centuries. The essays address topics such as the role of the China trade in US pacific expansion and exploration, US consuls, smuggling networks, American women's perceptions of China, and missionary and educational work. In all of the encounters, Macao emerges as a central player, adding a new dimension to our understanding of Sino-American relations.
The frequent appearance of androgyny in Ming and Qing literature has long interested scholars of late imperial Chinese culture. A flourishing economy, widespread education, rising individualism, a prevailing hedonism--all of these had contributed to the gradual disintegration of traditional gender roles in late Ming and early Qing China (1550-1750) and given rise to the phenomenon of androgyny. Now, Zuyan Zhou sheds new light on this important period, offering a highly original and astute look at the concept of androgyny in key works of Chinese fiction and drama from the sixteenth to the eighteenth centuries. The work begins with an exploration of androgyny in Chinese philosophy and Ming-Qing culture. Zhou proceeds to examine chronologically the appearance of androgyny in major literary writing of the time, yielding novel interpretations of canonical works from The Plum in the Golden Vase, through the scholar-beauty romances, to The Dream of the Red Chamber. He traces the ascendance of the androgyny craze in the late Ming, its culmination in the Ming-Qing transition, and its gradual phasing out after the mid-Qing. The study probes deviations from engendered codes of behavior both in culture and literature, then focuses on two parallel areas: androgyny in literary characterization and androgyny in literati identity. The author concludes that androgyny in late Ming and early Qing literature is essentially the dissident literati's stance against tyrannical politics, a psychological strategy to relieve anxiety over growing political inferiority.
This book is a project in comparative history, but along two distinct axes, one historical and the other historiographical. Its purpose is to constructively juxtapose the early modern European and Chinese approaches to historical study that have been called "antiquarian." As an exercise in historical recovery, the essays in this volume amass new information about the range of antiquarian-type scholarship on the past, on nature, and on peoples undertaken at either end of the Eurasian landmass between 1500 and 1800. As a historiographical project, the book challenges the received---and often very much under conceptualized---use of the term "antiquarian" in both European and Chinese contexts. Readers will not only learn more about the range of European and Chinese scholarship on the past---and especially the material past---but they will also be able to integrate some of the historiographical observations and corrections into new ways of conceiving of the history of historical scholarship in Europe since the Renaissance, and to reflect on the impact of these European terms on Chinese approaches to the Chinese past. This comparison is a two-way street, with the European tradition clarified by knowledge of Chinese practices, and Chinese approaches better understood when placed alongside the European ones.