Religion And Ritual In Chinese Society

This volume examines aspects of religion and ritual in China. Various topics are covered including the sociology of Chinese religion, religion and ritual in Lukang, religious organization in the history of a Taiwanese town, and village alliance temples in Hong Kong.

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1961.

This is the first comprehensive English-language introduction to Taoist ritual both for the scholar and the general reader. In this splendid account, Taoism is presented as a system of religious symbol and action deeply rooted in centuries of Chinese social life. In vivid detail, Lagerwey describes the intricacies of Taoist rituals as performed by a single Taoist priest in present-day Taiwan. With the methodology of a literary critic, he explains what the Taoist priests have done, and continue to do, as intercessors acting to protect their communities, and what these beliefs and practices mean to the followers.

The first book dedicated to the propagation of the Mass in late Imperial China unfolds dynamic interactions between this essential Catholic ritual and various cultural expressions in Chinese society, including traditional religion, architecture, art, literature, government, and theology.

Over the last 40 years, our vision of Chinese culture and history has been transformed by the discovery of the role of religion in Chinese state-making and in local society. The Daoist religion, in particular, long despised as "superstitious," has recovered its place as "the native higher religion." But while the Chinese state tried from the fifth century on to construct an orthodoxy based on Confucianism, Daoism, and Buddhism, local society everywhere carved out for itself its own geomantically defined space and organized itself around local festivals in honor of gods of its own choosing-gods who were often invented and then represented by illiterate mediums. Looking at China from the point of view of elite or popular culture therefore produces very different results.--John Lagerwey has done extensive fieldwork on local society and its festivals. This book represents a first attempt to use this new research to integrate top-down and bottom-up views of Chinese society, culture, and history. It should be of interest to a wide range of China specialists, students of religion and popular culture, as well as participants in the ongoing interdisciplinary dialogue between historians and anthropologists.--John Lagerwey is professor of Daoist history at the ?cole Pratique des Hautes ?tudes and of Chinese studies at the Chinese University of Hong Kong. He is author of Taoist Ritual in Chinese Society and History and editor of the 30-volume "Traditional Hakka Society Series" as well as the recently published four-volume set Early Chinese Religion.-----

Demon warrior puppets, sword-wielding Taoist priests, spirit mediums lacerating their bodies with spikes and blades—these are among the most dramatic images in Chinese religion. Usually linked to the propitiation of plague gods and the worship of popular military deities, such ritual practices have an obvious but previously unexamined kinship with the traditional Chinese martial arts. The long and durable history of martial arts iconography and ritual in Chinese religion suggests something far deeper than mere historical coincidence. Avron Boretz argues that martial arts gestures and movements are so deeply embedded in the ritual repertoire in part because they iconify masculine qualities of violence, aggressivity, and physical prowess, the implicit core of Chinese patriliny and patriarchy. At the same time, for actors and audience alike, martial arts gestures evoke the mythos of the jianghu, a shadowy, often violent realm of vagabonds, outlaws, and masters of martial and magic arts. Through the direct bodily practice of martial arts movement and creative rendering of jianghu narratives, martial ritual practitioners are able to identify and represent themselves, however briefly and incompletely, as men of prowess, a reward otherwise denied those confined to the lower limits of this deeply patriarchal society. Based on fieldwork in China and Taiwan spanning nearly two decades, Gods, Ghosts, and Gangsters offers a thorough and original account of violent ritual and ritual violence in Chinese religion and society. Close-up, sensitive portrayals and the voices of ritual actors themselves—mostly working-class men, many of them members of sworn brotherhoods and gangs—convincingly link martial ritual practice to the lives and desires of men on the margins of Chinese society. This work is a significant contribution to the study of Chinese ritual and religion, the history and sociology of Chinese underworld, the history and anthropology of the martial arts, and the anthropology of masculinity.

Thirty years ago, Hu Shih's views of Chinese society and history were representative of Sinology in general: China itself had no native religion, just local customs; its only real religion was an import, Buddhism. These views have now been completely overturned, with massive implications for our understanding not only of China but also of humanity as a whole: it is no longer possible to imagine that at least one major traditional society constructed and construed itself without reference to a non-mundane world that permeated every facet of society, and it therefore becomes indispensable for students of China to take the history of Chinese religion into account and for students of religion to take into account the Chinese experience of and Chinese categories for dealing with religious phenomena. The present volumes contain a selection of twenty-one essays presented in a conference convened jointly by the Ecole francaise d'Extreme-Orient and the Centre for the Study of Religion and Chinese Society of the Chinese University of Hong Kong, on "Religion and Chinese Society: The Transformation of a Field and Its Implications for the Study of Chinese Culture" held on May 29-June 2, 2000. The collection aims at providing as wide a coverage as possible of recent research in the history of Chinese religion and seeks to draw some tentative conclusions about the implications for the study of Chinese religion and society in general.