Filial Piety And Its Divine Rewards

Of the many ballads, tales, and plays extolling filial piety (xiao)--the foundational virtue of imperial China--none was more popular in that era than the legend of Dong Yong and his heavenly helpmate, Weaving Maiden. Continually revised and embellished over a millennium, the tale's popularity remains, finding new expression in Chinese film and opera in the twentieth century. The five versions of the legend presented here, alongside a selection of related texts, illustrate changing perceptions of xiao from the tenth century through the first part of the twentieth in a variety of genres. An appendix traces the development of the related legend of Weaving Maiden and Buffalo Boy from myth to folktale. Wilt L. Idema's Introduction traces the evolution of the central legend and its significance in the history of Chinese popular culture. Annotations explaining terms and references that may be unfamiliar to Western readers, a glossary, and a comprehensive bibliography further enhance the value of this book for both scholars and students.

Educated men in Song-dynasty China (960–1279) traveled frequently in search of scholarly and bureaucratic success. These extensive periods of physical mobility took them away from their families, homes, and native places for long periods of time, preventing them from fulfilling their most sacred domestic duty: filial piety to their parents. In this deeply grounded work, Ellen Zhang locates the tension between worldly ambition and family duty at the heart of elite social and cultural life. Drawing on more than 2,000 funerary biographies and other official and private writing, Zhang argues that the predicament in which Song literati found themselves diminished neither the importance of filial piety nor the appeal of participating in examinations and government service. On the contrary, the Northern Song witnessed unprecedented literati activity and state involvement in the bolstering of ancient forms of filial performances and the promotion of new ones. The result was the triumph of a new filial ideal: luyang. By labeling highly coveted honors and privileges attainable solely through scholarly and official accomplishments as the most celebrated filial acts, the luyang rhetoric elevated office-holding men to be the most filial of sons. Consequently, the proper performance of filiality became essential to scholar-official identity and self-representation. Zhang convincingly demonstrates that this reconfiguration of elite male filiality transformed filial piety into a status- and gender-based virtue, a change that had wide implications for elite family life and relationships in the Northern Song. The separation of elite men from their parents and homes also made the idea of “native place” increasingly fluid. This development in turn generated an interest in family preservation as filial performance. Individually initiated, kinship- and native place-based projects flourished and coalesced with the moral and cultural visions of leading scholar-intellectuals, providing the social and familial foundations for the ascendancy of Neo-Confucianism as well as new cultural norms that transformed Chinese society in the Song and beyond.

This volume is the most extensive social and cultural history of twentiethcentury Huangmei Opera to date. A regional Chinese theater originating in the Anqing countryside, Huangmei Opera gained popularity with the success of the 1950s play and movie, Tianxian pei 天仙配 (Married to a Heavenly Immortal). Through a case study of this work, the author juxtaposes the complex process of rewriting and revising the play and movie against the rapidly changing cultural and ideological climate of the Communist theater reform movement. As a result, the traditional theme of filial piety becomes a struggle over class and free love. This volume features a full translation of the original play and its revision in the 1950s, as well as selected articles by scriptwriters, directors, performers, and critics. These primary sources allow readers to gain access to inside views of the contemporaries and their political and artistic concerns. "Wilt Idema is one of the most important scholars in Chinese literary and cultural studies. Few in the academia can emulate him in both the spectrum of specializations and the depth of scholarship. From Yuan drama to Ming fiction, and traditional folk culture to modern performing arts, Idema’s work demonstrates a Sinologist's dedication, erudition, and originality at its best. Tianxian pei is arguably the most popular play in midtwentieth century China. In his book, Idema discusses the play’s roots and ramifications, its incarnations in multiple genes and medial forms, and its significance in modern Chinese cultural politics. His critical insight is illuminating and his translational expertise impeccable. The Metamorphosis of Tianxian pei is a major contribution to the studies of Chinese folklore, literature, theatre, and media." by David Derwei Wang, Harvard University

Examines the intersection of politics and intergenerational family relations in China from the Qing period to 1949.

"Translations from Chinese popular literature of the late-imperial and early republican periods are still very rare, and selections that are devoted to a specific genre or dialect rarer still. These translations of traditional Hakka popular literature are not only a contribution to a broader knowledge of traditional Chinese folk literature, but also contribute to the study of Hakka culture as reflected in these racy songs and exciting narratives. This book is the first extensive selection in English of traditional Hakka mountain songs (shange) and long narrative ballads in various genres. One chapter is devoted to songs and ballads on Hakka migration to Taiwan and Southeast Asia in 18th to 20th centuries. The selection of mountain songs is primarily based on a collection compiled before 1949. The ballads selected focus on texts that were widely popular in late-Qing and early Republican times, but post-Liberation performances and new compositions have been included for contrast. All translations are provided with an introduction and annotations."--

Behaving Badly in Early and Medieval China presents a rogues’ gallery of treacherous regicides, impious monks, cutthroat underlings, ill-bred offspring, and disloyal officials. It plumbs the dark matter of the human condition, placing front and center transgressive individuals and groups traditionally demonized by Confucian annalists and largely shunned by modern scholars. The work endeavors to apprehend the actions and motivations of these men and women, whose conduct deviated from normative social, cultural, and religious expectations. Early chapters examine how core Confucian bonds such as those between parents and children, and ruler and minister, were compromised, even severed. The living did not always reverently pay homage to the dead, children did not honor their parents with due filiality, a decorous distance was not necessarily observed between sons and stepmothers, and subjects often pursued their own interests before those of the ruler or the state. The elasticity of ritual and social norms is explored: Chapters on brazen Eastern Han (25–220) mourners and deviant calligraphers, audacious falconers, volatile Tang (618–907) Buddhist monks, and drunken Song (960–1279) literati reveal social norms treated not as universal truths but as debated questions of taste wherein political and social expedience both determined and highlighted individual roles within larger social structures and defined what was and was not aberrant. A Confucian predilection to “valorize [the] civil and disparage the martial” and Buddhist proscriptions on killing led literati and monks alike to condemn the cruelty and chaos of war. The book scrutinizes cultural attitudes toward military action and warfare, including those surrounding the bloody and capricious world of the Zuozhuan (Chronicle of Zuo), the relentless violence of the Five Dynasties and Ten States periods (907–979), and the exploits of Tang warrior priests—a series of studies that complicates the rhetoric by situating it within the turbulent realities of the times. By the end of this volume, readers will come away with the understanding that behaving badly in early and medieval China was not about morality but perspective, politics, and power.

A follow-up to Early Chinese Religion (Brill, 2009-10), Modern Chinese Religion focuses on the third period of paradigm shift in Chinese cultural and religious history, from the Song to the Yuan (960-1368 AD). As in the earlier periods, political division gave urgency to the invention of new models that would then remain dominant for six centuries. Defining religion as “value systems in practice”, this multi-disciplinary work shows the processes of rationalization and interiorization at work in the rituals, self-cultivation practices, thought, and iconography of elite forms of Buddhism, Daoism, and Confucianism, as well as in medicine. At the same time, lay Buddhism, Daoist exorcism, and medium-based local religion contributed each in its own way to the creation of modern popular religion. With contributions by Juhn Ahn, Bai Bin, Chen Shuguo, Patricia Ebrey, Michael Fuller, Mark Halperin, Susan Huang, Dieter Kuhn, Nap-yin Lau, Fu-shih Lin, Pierre Marsone, Matsumoto Kôichi, Joseph McDermott, Tracy Miller, Julia Murray, Ong Chang Woei, Fabien Simonis, Dan Stevenson, Curie Virag, Michael Walsh, Linda Walton, Yokote Yutaka, Zhang Zong

Rev. ed. of: The Princeton encyclopedia of poetry and poetics / Alex Preminger and T.V.F. Brogan, co-editors; Frank J. Warnke, O.B. Hardison, Jr., and Earl Miner, associate editors. 1993.