Attitudes Toward The Ruler and State in Chinese Popular Religious Literature: Sixteenth and Seventeenth Century Pao-chuan

Overmyer, Daniel L.

doi:10.2307/2719036

Cited by 8 publications

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“…Such messages of moral exhortation and religious salvation are common in baojuan texts, and "grateful repayment" (bao 報) is the primary focus of the opening and closing lines that control the overall interpretation of the story narrated. 99 Many folktales were reconfigured on a baojuan platform so as to craft a version suitable for teaching and entertaining at the same time, and the wish-fulfillment fantasy of Liang-Zhu would certainly have met the criteria for such a use of the tale. Liang and Zhu's desires to study and to continue their relationship, for example, serve as a good example of vanity and attachment, causes of human suffering that necessitate religious cultivation and enlightenment.…”

Section: 白日休閑過，青春不再來．為人不念佛，寶山空手回．念佛離苦海，聽卷出輪逥．祈福消災障，急速早修為． 98mentioning

confidence: 99%

Transforming Gender and Emotion

2018

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Legend says that these [butterflies] are The transformations of the souls of the couple, The red one being Liang Shanbo and the black one being Zhu Yingtai. This kind of butterfly is ubiquitous, Still being called Liang Shanbo and Zhu Yingtai.Feng Menglong (17th-century China)On a hot midsummer day, a little girl is crying, Hiding under the shadow of flowers.A yellow butterfly is flying around her and trying to sit on the edge of her hair ribbon. The girl said, "I'm not a flower, I dislike the flower that is withered by the cold wind after sunset. I will not cry any more, and will fly like a butterfly." Kim Sungon (1982, Korea) To my friend Park Chanyoung and her familyThis book is a direct result of the wonderful support I have received throughout the research and writing of it. I only now realize how ambitious I was when I started this project and how fortunate I have been since. My deepest gratitude goes to my advisors Beata Grant and Robert E. Hegel at Washington University in Saint Louis. They are my academic parents, heroes, and intellectual champions. They helped crystallize my interest in the cultural exchange between China and Korea and deserve any praise this study might earn. Without their limitless guidance and support this book could not have been completed. I am also grateful to Lingchei Letty Chen, Steven B. Miles, Lori Watt, and Jamie Newhard at Washington University, who served on my dissertation committee and offered many valuable suggestions for transforming my dissertation into a book. This project has its origins in a trip to Zhejiang, China that I made in 2000 with my friend Park Chanyoung, to whom this book is dedicated. Despite being ill during that trip, Chanyoung took care of many details so that I could focus solely on exploring places related to the Butterfly Lovers story. Her enduring support and friendship, which began when we first met in college, gave me the will to complete this project.I am also profoundly grateful to the two eminent Chinese scholars, Wang Zhaoqian and Cao Lin, who generously offered me their help but unfortunately left the world before they could hold this book in their hands.At Arizona State University, I am grateful first of all to Sally Kitch at the Institute of Humanities Research and to Juliane Schober at the Center for Asian Research. They saw the value of this book and extended their full support for me to conduct extensive archival and field research in Asia and the US. This vote of expression of confidence from my own school, along with other invaluable support from the Association for Asian Studies, the Kyu-x • acknowledgments Contents

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Section: 白日休閑過，青春不再來．為人不念佛，寶山空手回．念佛離苦海，聽卷出輪逥．祈福消災障，急速早修為． 98mentioning

confidence: 99%

Transforming Gender and Emotion

2018

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“…In his footsteps, scholars made use of categories such as "dissenting sects" or "heterodoxy" to describe Chinese sectarianism (cf. Overmyer 1976;Seiwert 2003a;Liu and Shek 2004). Some authors even went as far as to presume conscious nonconformism and rebellious deviance against the carriers of the dominant religious beliefs and practices on the part of the sectarians.…”

Section: Deviance and Nonconformismmentioning

confidence: 99%

Syncretic Sects and Redemptive Societies

Broy¹

2015

Review of Religion and Chinese Society

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Recent scholarship has demonstrated that "sectarian religion" can be regarded as one of the most important strands in China's religious landscape. Notwithstanding the consensus about the religious, political, and social significance of sectarian religion in Chinese history, academics disagree sharply over questions of both definition and terminology. Building on the theories of Max Weber and Pierre Bourdieu, this article defines a new approach for the understanding of sectarian religion in imperial and modern China. In the first part, I discuss four primary assumptions that have led to many misunderstandings and distortions in previous research. In the second part, I demonstrate the shortcomings of the recently introduced concept of "redemptive societies," which implies a discontinuity between premodern sects and modern redemptive societies. In the last part, I construct a novel approach that aims to understand the workings of sectarian religion in sociological terms. * The present article grew from a chapter of my doctoral thesis (Broy 2014:24-36). The research that led to this thesis was funded by the German Research Foundation (dfg) as the research project "The Religious Practice of Zhaijiao ("Vegetarian Sects") in Taiwan" at the Institute for the Study of Religions at Leipzig University (Germany) from 2009 to 2011. In addition, the Institute of Ethnology of Academia Sinica (Taipei) gave me the opportunity to conduct fieldwork as a visiting scholar in 2010. I am very grateful for the support of both institutions, and particularly to Zhang Xun (Academia Sinica) for her kind advice. In addition, I greatly benefited from critical readings of earlier versions of this article by Hubert Seiwert, David Palmer, and four anonymous reviewers at the Review of Religion and Chinese Society. I would also like to express my gratitude towards these individuals as well as to Gene McGarry for his helpful suggestions. Of course, I alone am responsible for all existing errors and flaws. 146 Broy review of religion and chinese society 2 (2015) 145-185

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“…It might be objected that, given the syncretism of Chinese popular religion, it is not very meaningful to identify superficial commonalities in the choice of sacrificial items, ritual style, and use of language between the regional Tiandihui and a wide range of popular religious organizations. One way to test the hypothesis that the Tiandihui shared in local popular religious traditions is to compare the regional Tiandihui examined in the body of this essay with local cults and White Lotus sectarianism (on cults, see Dean 1993, Feuchtwang 1992, Duara 1988, and Watson 1985on White Lotus, see Naquin 1976, Overmyer 1976, 1984, and ter Haar 1992.…”

Section: Religion and Integration Power And Marginalitymentioning

confidence: 99%

The Heaven and Earth Society as Popular Religion

Ownby¹

1995

J of Asian Stud

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The profound disdain with which most governments—Qing, Republican, Communist, or, in the case of Southeast Asia, colonial—have treated Chinese secret societies, as well as the undeniable involvement of many of these societies in violent and criminal activities, have obscured the religious elements at the core of the early Heaven and Earth Society (Tiandihui), the most widespread and well-known of Chinese secret societies. The vast historiography treating Chinese secret societies, often grounded in documents produced by hostile governments, has in large measure reproduced the image of secret societies contained in these documents, even if not all scholars have embraced the moral and legal assumptions of their sources. Consequently, society practices and symbols which would be treated as religious in other contexts are frequently dismissed as epiphenomenal or “esoteric” (Stanton 1900, 9; Morgan I960, 5), or as functional means of unifying “dissident” groups (Yang 1961, 61–64).

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Attitudes Toward The Ruler and State in Chinese Popular Religious Literature: Sixteenth and Seventeenth Century Pao-chuan

Cited by 8 publications

References 0 publications

Transforming Gender and Emotion

Transforming Gender and Emotion

Syncretic Sects and Redemptive Societies

The Heaven and Earth Society as Popular Religion

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