In the twentieth century, China underwent a monumental dynastic change and was transformed from an outmoded monarchy into a modern communist state. This century of revolutionary change was marked by political upheaval and social chaos. It was a period in which Chinese began to go abroad to study and conduct business while foreigners came to China for economic opportunity and adventure. In the process, Chinese and foreigners began to meet and form romantic relationships. These love affairs (fengliu yunshi 風流韻事) are notable because they coincided with the last phase of Western imperialism, including its lingering racial prejudices and even laws against interracial sexual relationships. Conversely in China, there were periodic outbreaks of hostility and violence against foreigners. This book explores the interracial relationships of twenty-two people who, transcended these obstacles to cross color lines and fall in love.

In the twentieth century, China underwent a monumental dynastic change and was transformed from an outmoded monarchy into a modern communist state. This century of revolutionary change was marked by political upheaval and social chaos. It was a period in which Chinese began to go abroad to study and conduct business while foreigners came to China for economic opportunity and adventure. In the process, Chinese and foreigners began to meet and form romantic relationships. These love affairs (fengliu yunshi 風流韻事) are notable because they coincided with the last phase of Western imperialism, including its lingering racial prejudices and even laws against interracial sexual relationships. Conversely in China, there were periodic outbreaks of hostility and violence against foreigners. This book explores the interracial relationships of twenty-two people who, transcended these obstacles to cross color lines and fall in love.

The image of a voice in the wilderness evokes an outcast who has been condemned and banished by society. That image fits the scholar-priest Joseph de Prémare who spent the last thirty-eight years of his life (1698-1736) mainly in remote areas of China. He was condemned to silence by not only his religious superiors, but also by intellectuals in Europe. He was silenced because his Figurist theories were regarded as dangerous and implausible. And yet the irony of this silencing is that Father Prémare was one of the most knowledgeable Sinologists of all time. As a missionary in towns in the southern province of Jiangxi, he was freed from many pastoral duties by an assisting catechist and able to devote himself to intensive study of Chinese texts. He was practically a scholar-hermit who left the urban, politicized atmosphere of Beijing after only two years to return to Jiangxi province. There he cultivated Chinese literati who helped him assemble a remarkable collection of classical texts. He was prolific in producing a wide body of works in philology, history, philosophy, religion and drama. Faced by critics who were claiming that Chinese culture was alien to Christianity, Prémare joined the effort led by his fellow Jesuit Joachim Bouvet to save the Christian mission in China from destruction. The Figurists were radical in arguing that the ancient Chinese texts, like the Old Testament, anticipated the coming of Christ long before his birth. They claimed that Chinese commentators erred in viewing these ancient texts as records of history when in fact they were works of metaphorical and figurative meaning. Influenced by a Chinese scholar, Prémare made a philological analysis of Chinese characters to explain his theory. When Figurism was condemned by his religious superiors, Prémare attempted to circumvent their prohibition by sending his manuscripts to the proto-Sinologist Etienne Fourmont in Paris, asking that they be published anonymously. Fourmont criticized Prémare’s theories and failed to publish them. By the time of his death, Prémare had sent most of his manuscripts to Paris where they remained buried for many years.

Tracing the little-known history of the first underground Catholic church in China, noted scholar D. E. Mungello illuminates the period between the imperial expulsion of foreign Christian missionaries in 1724 and their return with European colonialism in the 1800s. Few realize that this was the first time in which Chinese, rather than Europeans, came to control their own church as Chinese clergy and lay leaders maintained communities of clandestine Catholics. Mungello follows the church in a time of persecution, focusing in particular on the role of Chinese clergy and lay leaders in maintaining communities of clandestine Catholics during the eighteenth century. He highlights the parallels between the 1724 and 1951 expulsions of missionaries from China, the first driven by a Chinese imperial system and the second by a revolutionary Communist government. The two periods also reflected foreign bias against the Chinese priests and laity and questions about their spiritual depth and constancy. However, Mungello shows that the historical record of incarcerated and interrogated Christians reveals a spiritually inspired resistance to government oppression and a willingness to suffer, often to the point of martyrdom.

Tracing the little-known history of the first underground Catholic church in China, noted scholar D. E. Mungello illuminates the period between the imperial expulsion of foreign Christian missionaries in 1724 and their return with European colonialism in the 1800s. Few realize that this was the first time in which Chinese, rather than Europeans, came to control their own church as Chinese clergy and lay leaders maintained communities of clandestine Catholics. Mungello follows the church in a time of persecution, focusing in particular on the role of Chinese clergy and lay leaders in maintaining communities of clandestine Catholics during the eighteenth century. He highlights the parallels between the 1724 and 1951 expulsions of missionaries from China, the first driven by a Chinese imperial system and the second by a revolutionary Communist government. The two periods also reflected foreign bias against the Chinese priests and laity and questions about their spiritual depth and constancy. However, Mungello shows that the historical record of incarcerated and interrogated Christians reveals a spiritually inspired resistance to government oppression and a willingness to suffer, often to the point of martyrdom.

The image of a voice in the wilderness evokes an outcast who has been condemned and banished by society. That image fits the scholar-priest Joseph de Premare who spent the last thirty-eight years of his life (1698-1736) mainly in remote areas of China. He was condemned to silence by not only his religious superiors, but also by intellectuals in Europe. He was silenced because his Figurist theories were regarded as dangerous and implausible. And yet the irony of this silencing is that Father Premare was one of the most knowledgeable Sinologists of all time. As a missionary in towns in the southern province of Jiangxi, he was freed from many pastoral duties by an assisting catechist and able to devote himself to intensive study of Chinese texts. He was practically a scholar-hermit who left the urban, politicized atmosphere of Beijing after only two years to return to Jiangxi province. There he cultivated Chinese literati who helped him assemble a remarkable collection of classical texts. He was prolific in producing a wide body of works in philology, history, philosophy, religion and drama. Faced by critics who were claiming that Chinese culture was alien to Christianity, Premare joined the effort led by his fellow Jesuit Joachim Bouvet to save the Christian mission in China from destruction. The Figurists were radical in arguing that the ancient Chinese texts, like the Old Testament, anticipated the coming of Christ long before his birth. They claimed that Chinese commentators erred in viewing these ancient texts as records of history when in fact they were works of metaphorical and figurative meaning. Influenced by a Chinese scholar, Premare made a philological analysis of Chinese characters to explain his theory. When Figurism was condemned by his religious superiors, Premare attempted to circumvent their prohibition by sending his manuscripts to the proto-Sinologist Etienne Fourmont in Paris, asking that they be published anonymously. Fourmont criticized Premare's theories and failed to publish them. By the time of his death, Premare had sent most of his manuscripts to Paris where they remained buried for many years.

This unique work examines the role played by sexuality in the historical encounter between China and the West. Distinguished historian D. E. Mungello focuses especially on Western homosexuals who saw China as a place of escape from the homophobia of Europe and North America. His groundbreaking study traces the lives of two dozen men, many previously unknown to have same-sex desire, who fled to China and in the process influenced perceptions of Chinese culture to this day. Their individual stories encompass flight from homophobia in their home countries, the erotic attraction of Chinese boy-actors, friendships with Chinese men, intellectual connections with the Chinese, and the reorientation of Western aesthetics toward China. Mungello explores historical attitudes and the atmosphere of oppression toward men with same-sex desire as he recounts the intensification of repression of queers in Europe and North America in the late nineteenth-century. He shows how China became a place of escape, a homosexual "land of Oz" where men could flee from the closets of their minds. Some traveled to China and lived there; others immersed themselves in Chinese culture at a distance. Most established long-term friendships and acted as cultural intermediaries who opened the aesthetic range of Western culture to a new sense of beauty and a fresh source of inspiration for poets, artists, and dramatists. Their "boys"-Chinese males whose services were available at low cost as messengers, rickshaw pullers, guides, cooks, entertainers, escorts, and prostitutes-were transformed into a universal metaphor of Chinese culture that lingers to this day. Indeed, outside men's range of relationships, intellectual and physical, have had a profound impact in shaping the modern Western conception of China.

The culmination of D. E. Mungello's forty years of study on Sino-Western history, this book provides a compelling and nuanced history of Roman Catholicism in modern China. As the author vividly shows, when China declined into a two-century cycle of poverty, powerlessness, and humiliation, the attitudes of Catholic missionaries became less accommodating than their famous Jesuit predecessors. He argues that "invasion" accurately characterizes the dominant attitude of Catholic missionaries (especially the French Jesuits) in their attempt to introduce Western religion and culture into China during the nineteenth and early twentieth century. Elements of this attitude lingered until the end of the last century, when many Chinese felt that Pope John Paul II's canonization of 120 martyrs reflected the imposition of an imperialist mentality. In this important work, Mungello corrects a major misreading of modern Chinese history by arguing that the growth of an indigenous Catholic church in the twentieth century transformed the negative aspects of the "invasion" into a positive Chinese religious force.

The Mungellos (pronounced mun-JEL-os) were Italian-American children of Vesuvius. Raffaele was a builder, Marianna was a businesswoman, Filippo died in a gang murder in Pittsburgh. They fled the threats of the Black Hand, going to a booming coal-mining town and opening movie theaters. Dominic graduated from college during the Great Depression. The shadow of the gang pursued them, leading to labor disputes and arson which destroyed their new theater. On the East and West coasts, Evelyn and Marianne had simultaneous backstreet affairs with powerful and wealthy men. There was a murder trial for the questionable death of an adopted son from El Salvador. At Berkeley, David had an adulterous same-sex love affair with Carl Wittman, a national leader in SDS and Gay Liberation. Their love affairs projected them up the ladder of American success as they damned one another to their deaths. This is a true story.

The culmination of D. E. Mungello's forty years of study on Sino-Western history, this book provides a compelling and nuanced history of Roman Catholicism in modern China. As the author vividly shows, when China declined into a two-century cycle of poverty, powerlessness, and humiliation, the attitudes of Catholic missionaries became less accommodating than their famous Jesuit predecessors. He argues that "invasion" accurately characterizes the dominant attitude of Catholic missionaries (especially the French Jesuits) in their attempt to introduce Western religion and culture into China during the nineteenth and early twentieth century. Elements of this attitude lingered until the end of the last century, when many Chinese felt that Pope John Paul II's canonization of 120 martyrs reflected the imposition of an imperialist mentality. In this important work, Mungello corrects a major misreading of modern Chinese history by arguing that the growth of an indigenous Catholic church in the twentieth century transformed the negative aspects of the "invasion" into a positive Chinese religious force.

This groundbreaking book offers the first full analysis of the long-neglected and controversial subject of female infanticide in China. Although infanticide and child abandonment were worldwide phenomena from antiquity down to the nineteenth century when massive numbers of children were still being abandoned in Europe, China was unique in targeting girls almost exclusively. Yet despite its persistence for two thousand years, little has been published on a practice that is deeply sensitive within China and little understood by outsiders. Drawing on little-known Chinese documents and illustrations, noted historian D. E. Mungello describes the causes and continuation of female infanticide since 1650 despite efforts by Confucian moralists, Buddhist teachings, government officials, and even imperial edicts to stop the practice. The arrival of Christian missionaries led to foreign involvement as well, with Catholic priests baptizing abandoned and dying infants in Nanjing and Beijing beginning in the early 1600s. Mission efforts peaked in the nineteenth century when the European-based Society of the Holy Childhood urged Catholic children to contribute their pennies to help neglected children in China. However, most of the infant victims were drowned at birth in the privacy of their homes, thereby escaping the scrutiny of the law and the public. Mungello brings this secretive practice to light with a nuanced and balanced analysis of the cultural, economic, and social causes of early infanticide and its contemporary manifestation in sex-selected abortion as a result of the government's one-child policy. Presenting female infanticide as a human rather than a distinctly Chinese problem, he estimates the tragic loss of girls in the millions.

This collection presents the proceedings of an international conference on the significance of the Rites Controversy in Sino-Western history, held in San Francisco in 1992. It contains fifteen articles by contemporary mainstream China scholars from four continents, including some of the most eminent names in Sinology today.

For the Chinese, the drive toward growing political and economic power is part of an ongoing effort to restore China's past greatness and remove the lingering memories of history's humiliations. This widely praised book explores the 1500-1800 period before China's decline, when the country was viewed as a leading world culture and power. Europe, by contrast, was in the early stages of emerging from provincial to international status while the United States was still an uncharted wilderness. D. E. Mungello argues that this earlier era, ironically, may contain more relevance for today than the more recent past. This fully revised fourth edition retains the clear and concise quality of its predecessors, while drawing on a wealth of new research on Sino-Western history and the increasing contributions of Chinese historians. Building on the author's decades of research and teaching, this compelling book illustrates the vital importance of history to readers trying to understand China's renewed rise.

For the Chinese, the drive toward growing political and economic power is part of an ongoing effort to restore China's past greatness and remove the lingering memories of history's humiliations. This widely praised book explores the 1500-1800 period before China's decline, when the country was viewed as a leading world culture and power. Europe, by contrast, was in the early stages of emerging from provincial to international status while the United States was still an uncharted wilderness. D. E. Mungello argues that this earlier era, ironically, may contain more relevance for today than the more recent past. This fully revised fourth edition retains the clear and concise quality of its predecessors, while drawing on a wealth of new research on Sino-Western history and the increasing contributions of Chinese historians. Building on the author's decades of research and teaching, this compelling book illustrates the vital importance of history to readers trying to understand China's renewed rise.

In the spring of 1738, Fr. Bernardino Bevilacqua was hustled out of Shandong to quiet the uproar over his sexual seduction of young Chinese converts. Fr. Alessio Randanini followed him to Macau in 1741. The story of this scandal has remained largely untold for nearly three centuries. Among Christians in Shandong and southern Zhili provinces during the years 1650-1785, the spirit and the flesh lived in constant tension as the aspirations of the spirit (faith, hope, love, devotion, mercy, and piety) contended with the passions of the flesh (hatred, jealousy, lust, and pride). The Spirit and the Flesh in Shandong tells the deeply human story of the introduction of Christianity to a provincial region in China where European missionaries shared the poverty and isolation of their Chinese flocks. Their close personal relationships led to intellectual and pastoral collaboration, suppression, an underground church, imprisonment, apostasy and martyrdom as well as peasant secret society affiliations, self-flagellation, and sexual seduction. In the remote villages of this region, the missionaries and their converts lived out their pious aspirations and eternal damnations under a darkening sky of growing anti-Christian policies from the capital.

How the Jesuit accomodation to internal events in China laid the foundation for modern study of China in the West.

How the Jesuit accomodation to internal events in China laid the foundation for modern study of China in the West. First published as Studia Leibnitiana, Supplementa 25 (1985) by Fritz Steiner Verlag. Annotation copyright Book News, Inc. Portland, Or.