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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.
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