Suchergebnisse

"The origins of modern Daoism can be traced to the Church of the Heavenly Master, reputedly established by the formidable Zhang Daoling. In 142 CE, according to Daoist tradition, Zhang was visited by the Lord on High, who named him his vicar on Earth with the title Heavenly Master. The dispensation articulated an eschatological vision of saving initiates-the pure, those destined to become immortals-by enforcing a strict moral code. Under evolving forms, it has remained central to Chinese society, and Daoist priests have upheld their spiritual allegiance to Zhang, their now divinized founder. This book tells the story of the longue evolution of the Heavenly Master leadership and institution. Later hagiography credits Zhang Daoling's great-grandson, putatively the fourth Heavenly Master, with settling the family at Dragon and Tiger Mountain; in time his descendants-down to the present contested sixty-fifth Heavenly Master living in Taiwan-made the extraordinary claim of being able to transmit hereditarily the function of the Heavenly Master and the power to grant salvation. Over the next twelve centuries, the Zhangs turned Longhushan into a major holy site and a household name in the Chinese world, and constructed a large administrative center for the bureaucratic management of Chinese society. They gradually built the Heavenly Master institution, which included a sacred site; a patriarchal line of successive Heavenly Masters wielding vast monopolistic powers to ordain humans and gods; a Zhang lineage that nurtured talent and accumulated wealth; and a bureaucratic apparatus comprised of temples, training centers, and a clerical hierarchy. So well-designed was this institution that it remained stable for more than a millennium, far outlasting the longest dynasties, and had ramifications for every city and village in imperial China. In this ambitious work, Vincent Goossaert traces the Heavenly Master bureaucracy from medieval times to the modern Chinese nation-state as well as its expansion. His in-depth portraits of influential Heavenly Masters are skillfully embedded in a large-scale analysis of the institution and its rules, ideology, and vision of society"--

International audience ; The article examines the large public festivals in late imperial Hangzhou, notably the processions of major gods such as Marshal Wen and the Emperor of the Eastern Peak, and their place in local religious culture. It argues that, while the Buddhist pilgrimage attracted large numbers of people from outside the city, the Hangzhou local religious landscape was more deeply framed by Daoist rituals. It then explores the successive policies towards the festivals by the late Qing and Republican regimes, and looks at how they transformed the festivals, aimed some specific types of religious practices rather than others, and thus reshaped the local religious landscape over the course of one century.

International audience ; The article examines the large public festivals in late imperial Hangzhou, notably the processions of major gods such as Marshal Wen and the Emperor of the Eastern Peak, and their place in local religious culture. It argues that, while the Buddhist pilgrimage attracted large numbers of people from outside the city, the Hangzhou local religious landscape was more deeply framed by Daoist rituals. It then explores the successive policies towards the festivals by the late Qing and Republican regimes, and looks at how they transformed the festivals, aimed some specific types of religious practices rather than others, and thus reshaped the local religious landscape over the course of one century.

RésuméLa dimension territoriale de l'organisation socioreligieuse de la Chine moderne est étroitement liée au taoïsme et à sa vision bureaucratique du monde. L'article met en évidence ce lien dans le cas de la région du Jiangnan à l'époque moderne. Cette région est caractérisée par des élites taoïstes particulièrement bien implantées. Ces élites contrôlent des temples centraux qui entretiennent avec les communautés territoriales des rapports de type bureaucratique: elles nomment les dieux locaux de ces communautés, perçoivent un impôt symbolique de leur part, et leur donnent accès à un système de justice divine. Ce faisant, elles fonctionnent comme une branche religieuse de la bureaucratie impériale, à laquelle elles sont par ailleurs intégrées. Cette triple bureaucratie, taoïste, divine, et impériale, a fonctionné jusqu'au début du XXesiècle.

this article analyses the destruction of immoral temples (hui yinci) by local officials during the Qing period. It discusses the fluctuating category of yinci; present narratives of destruction and place destruction, and the threat of destruction as a tool to be used in larger projects of religious reforms.