Daniel L. Overmyer

Alternatives: Popular Religious Sects in Chinese Society

Chinese society in the Ming and Qing periods was very complex and interrelated, with a great variety of alternative roles, vocations and social contexts. This variety was increased through social and geographical mobility, and by competition between individuals and groups. As the Qing dynasty developed, population grew, with ever more pressure on resources and means of attaining security and status. For all, from the highest official to the lowliest peasant, the possibility was always present for decline, disease, and death. Life was tentative in ways that are difficult for us to imagine, for reasons ranging from the whims of emperors, to failure at examinations, famines, and floods. In this context there developed a variety of types of associations for group security and advancement, beyond the nuclearChinese society in the Ming and Qing periods was very complex and interrelated, with a great variety of alternative roles, vocations and social contexts. This variety was increased through social and geographical mobility, and by competition between individuals and groups. As the Qing dynasty developed, population grew, with ever more pressure on resources and means of attaining security and status. For all, from the highest official to the lowliest peasant, the possibility was always present for decline, disease, and death. Life was tentative in ways that are difficult for us to imagine, for reasons ranging from the whims of emperors, to failure at examinations, famines, and floods. In this context there developed a variety of types of associations for group security and advancement, beyond the nuclear

Local religion in North China in the twentieth century : the structure and organization of community rituals and beliefs

This book is a comprehensive survey of the structure, organization and institutionalization of local community religious traditions in north China villages in the twentieth century.

Boatmen and Buddhas: The Lo Chiao in Ming Dynasty China

The Board of Rites requests that heretical teachings be prohibited in order to rectify the minds of the people. Recently heretical Buddhist monks and vagrant Taoist priests have been gathering the people together to talk of their scriptures, pool money for feasts and conduct meetings. One [of the groups so formed] is called the Nirvana sect, another the Hung-feng sect and another the sect of Lao Tzu. There are also the sect of the Patriarch

Soulstealers: The Chinese Sorcery Scare of 1768.

* Introduction * A Time of Turmoil * Model Rulers * Reforming into Collapse * The Song in the South * Three Doctrines * Education and Examination * Life Cycle Rituals * Exploring the World Within and Without * Transforming the Capitals * A Changing World of Production * Money and Taxes * Private Lives in the Public Sphere * Conclusion * Dynastic Rulers * Measures * Pronunciation Guide * Notes * Bibliography * Acknowledgments * Index

Ritual Leaders in North China Local Communities in the Twentieth Century: A Report on Research in Progress

The topic of this research note is part of a book-length project now in progress, entitled ”Local Religion in North China: the Structure and Organization of Community Rituals and Beliefs,” for which I have been observing, collecting and reading since 2000. Most of my material is about such traditions in Hebei, Shanxi and Shandong, with some evidence as well from Shaanxi and other areas. This material indicates that local religion is deeply institutionalized in village and district society, organized and paid for by the people themselves for their own purposes. Those who would like to see a detailed outline of this project can contact me at eodano@shaw.ca. In north China, the most important community rituals are those in honor of the birthdays of local protective deities to invoke their protection for another year, and rituals to petition for rain. These rituals are organized and carried out by village leaders in cooperation with those who have specific ritual duties and roles, such as yinyang masters, zhuli; those in overall charge of the rituals, such as xiangtou (incense heads), spiritmediums, etc.; as well as specialized participants, such as tingshi, weishi, qianhang, and shenjia, respectively bearers of images and offerings for them, bearers of ritual umbrellas to protect the offerings, leaders of opera troupes, and leaders of ”godly families” who recite the names of the gods. These ritualists begin practicing for their roles weeks or months before the ceremonies begin. There is evidence for the participation in some vil-lage rituals of Buddhist monks and Daoist priests, but for the most part the leaders in these rituals are lay people from the village or its surrounding area. Of course, even when priests are present they have been invited by village leaders to perform specific ritual functions. Some Daoists are described as married farmers who live in a local temple. It is possible that more clergy were involved in the past, but many of the monasteries and temples in which they would have lived have been destroyed, particularly since the late 19th century. This research note will describe the roles and activities of local ritual leaders by geographical areas and types of ceremonies, and note their contributions to the order, structure, and inner logic of community festivals.