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An Anthropological Inquiry into Confucianism provides a
chronological, historicized reappraisal of Confucianism as a belief
system and a way of life that revolves around three key concepts:
ritual (Li), emotion (qing), and rational principle (li). Instead
of examining all pertinent concepts of Confucianism, the book
focuses on how Confucian thinkers grappled with these three words
and tried to balance them throughout multiple dynasties and by
polemics an practice performing rites in daily life. Informed by
the theory and perspectives of anthropology, Guo Wu revisits the
origin of Confucianism and treats it as part of the legacy of
pre-textual worshipping and funerary rites which are incorporated,
recorded, and interpreted by Confucians. An anthropological angle
continues to flesh out the extant Confucian classics by
reinterpreting the parts concerning the human-human, human-animal,
and human-sacred objects relations. Modern anthropological studies
are referenced to showed how Confucian ritualism permeated to the
lifeworld of Chinese villages since the Song dynasty and revived in
Ming-Qing dynasties along with a resurgent interest in the
expression of human emotions, which had an inherent tension with
(Heavenly) rational principle. The book concludes that the
Confucian balancing of the triad continues into the 21st century
along with its revival in China.
This book employs multiple case studies to explore how the Chinese
communist revolution began as an ideology-oriented intellectual
movement aimed at improving society before China’s transformation
into a state that suppresses dissenting voices by outsourcing its
power of coercion and incarceration. The author examines the
movement's methods of early self-organization, grass-roots level
engagement, creation of new modes of expression and popular
artistic forms, manipulation of collective memory, and invention of
innovative ways of mass incarceration. Covering developments from
1920 to 1970, the book considers a wide range of Chinese
individuals and groups, from early Marxists to political prisoners
in the PRC, to illustrate a dynamic, interactive process in which
the state and individuals contend with each other. It argues that
revolutionary practices in modern China have created a regime that
can be conceptualized as an “ideology-military-propaganda”
state that prompts further reflection on the relationships between
revolution and the state, the state and collective articulation and
memory, and the state and reflective individuals in a global
context. Illustrating the continuity of the Chinese revolution and
past decades’ socialist practices and mechanisms, this study is
an ideal resource for scholars of Chinese history, cultural
history, and twentieth-century revolutions.
This book presents cutting-edge archaeological materials from
Xinjiang, from the Bronze Age to the early Iron Age. Through a
systematic topological study of major archaeological cemeteries and
sites, it establishes chronologies and cultural sequences for three
main regions in Xinjiang, namely the circum-Eastern Tianshan
region, the circum-Dzungarian Basin region and the circum-Tarim
Basin region. It also discusses the origins and local variants of
prehistoric archaeological cultures in these regions and the mutual
relationships between them and neighboring cultures. By doing so,
the book offers a panoramic view of the socio-cultural changes that
took place in prehistoric Xinjiang from pastoral-agricultural
societies to the mobile nomadic-pastoralist states in the steppe
regions and the agricultural states of the oasis, making it a
must-read for researchers and general readers who are interested in
the archaeology of Xinjiang.
This book presents cutting-edge archaeological materials from
Xinjiang, from the Bronze Age to the early Iron Age. Through a
systematic topological study of major archaeological cemeteries and
sites, it establishes chronologies and cultural sequences for three
main regions in Xinjiang, namely the circum-Eastern Tianshan
region, the circum-Dzungarian Basin region and the circum-Tarim
Basin region. It also discusses the origins and local variants of
prehistoric archaeological cultures in these regions and the mutual
relationships between them and neighboring cultures. By doing so,
the book offers a panoramic view of the socio-cultural changes that
took place in prehistoric Xinjiang from pastoral-agricultural
societies to the mobile nomadic-pastoralist states in the steppe
regions and the agricultural states of the oasis, making it a
must-read for researchers and general readers who are interested in
the archaeology of Xinjiang.
Based on fieldwork, archival research, and interviews, this book
critically examines the building of modern Chinese discourse on a
unified yet diverse Chinese nation on various sites of knowledge
production. It argues that Chinese ideology on minority
nationalities is rooted in modern China's quest for national
integration and political authority. However, it also highlights
the fact that the complex process of conceptualizing,
investigating, classifying, curating, and writing minority history
has been fraught with disputes and contradictions. As such, the
book offers a timely contribution to the current debate in the
fields of twentieth-century Chinese nationalism, minority policy,
and anthropological practice.
In this first critical study of Zheng Guanying's career, cultural
milieu, political and economic thoughts, as well as his
spirituality, Guo Wu steers us into examining Zheng Guanying as a
hybrid product of the late Qing treaty port culture,
professionalism, and tradition, and he illuminates the contribution
that this Chinese merchant made in the social and political
transformation of China into an urban, commercial environment. This
book is also valuable because there is an even greater dearth of
research on the cultural environment of Zheng and his spirituality.
First, he was a comprador merchant by profession and not a leader
of political and intellectual movement, although it was the latter
position that drew attention to him in past decades. Second, he was
a committed modernizer but also avid practitioner of Daoism, which
was then dismissed by researchers as conservative and
superstitious. Third, he was more a moderate reformist than a
political radical. In addition, the book covers the urbanization of
China and the urban cultural space. It also reveals how Zheng's
migration and sojourning between Guangdong and Shanghai shaped the
formation of his reformist ideas in response to China's
late-nineteenthcentury national crisis as well as how he upheld
Daoism as his fundamental ideology to maintain national identity
and pursue self-salvation. This comprehensive study of such a
critical figure in China's political and social history is an
important book for all collections in Chinese studies.
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