Soundscapes of Uyghur Islam by Rachel Harris (review)

Pub Date : 2021-09-22 DOI:10.1353/tcc.2021.0032
E. Schluessel
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Abstract

descendants had settled there. Chapter 3 places the tradition in the context of Daoist ordinations and points out just how Longhushan adopted and standardized traditional forms, while chapter 4 focuses on the ritual components of the school. Its development under the Song and Yuan is the subject of chapter 5, followed by a detailed discussion of its role under the Ming and Qing in chapters 6 and 7. The last two chapters outline its development from the nineteenth century to the present day, with the sixty-fifth Heavenly Master residing in Taiwan. In several cases, major representatives, such as the forty-third patriarch, Zhang Yuchu (1361–1410), are presented in great detail, providing a vivid picture of the lives and roles of high-ranking Daoist masters in traditional China. Overall, it turns out, the Heavenly Master was a multifaceted figure: not only highly venerated among the general populace, he was also a celestial official empowered in the otherworldly hierarchy and the key representative of a central institution that served the imperial government by standardizing practices, registering ordinations, licensing priests, tithing lay followers, and taming ecstatic and demonic cults by either suppressing or integrating them. As such, he was the core of a deep state, an encompassing bureaucracy that continued to adapt to the changing social and political context over the centuries, in all cases parallel to, and closely interacting with, the popular ranking of gods (Earth God, City God, Jade Emperor) and the imperial administration. Like the latter, the Heavenly Masters strove to establish and maintain monopolies, such as over the issuing of official documents, the performance of essential rites, and the appointment of key officials. However, being a religious organization, much of their authority was symbolic rather than concrete and their legitimation came from the realm beyond rather than from this world. Today, after many tribulations in the twentieth century, the institution continues, with its leader in Taiwan and the mountain undergoing renovation and expansion. Goossaert succeeds admirably in presenting the complexity of the institution as it developed over the centuries. He relies on a vast array of sources, ranging from established documents found in Daoist collections through stele inscriptions to local manuscripts and personal records. His research is meticulous throughout, bringing together textual expertise, in-depth historical examination, sociological evaluation, and anthropological awareness. He builds his work on previous studies, which he acknowledges frequently. However, after the first chapter (which covers a rather well-examined topic), he moves into largely uncovered ground. His work is awe-inspiring, pathbreaking, and breathtakingly comprehensive, raising the understanding of the Heavenly Master tradition and the role of leading Daoists in traditional Chinese society to a completely new level. It is at the forefront of the current trend in Daoist studies that increasingly works more with hands-on, real-life anthropological fieldwork, but it also continues the established approach of historical and textual research. Without any doubt, this most excellent work is a new classic in the field.
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Rachel Harris的维吾尔伊斯兰教声景(评论)
后代在那里定居下来。第三章将传统置于道教的坐标语境中,并指出龙虎山是如何采用和规范传统形式的,而第四章则侧重于该学派的仪式组成部分。它在宋元时期的发展是第五章的主题,然后在第六章和第七章详细讨论了它在明清时期的作用。最后两章概述了从十九世纪到今天的发展,第六十五位天师居住在台湾。在一些案例中,主要代表人物,如第四十三任祖师张玉初(1361-1410),都被详细地呈现出来,生动地描绘了中国传统道教高级大师的生活和角色。事实证明,总的来说,天师是一个多方面的人物:他不仅在普通民众中备受尊敬,而且还是一位在超凡脱俗的等级制度中获得权力的天职官员,也是一个中央机构的关键代表,该机构通过规范做法、登记等级、授予牧师执照、,通过压制或融合狂喜和恶魔邪教来驯服它们。因此,他是一个深层国家的核心,一个包罗万象的官僚机构,几个世纪以来一直在适应不断变化的社会和政治背景,在所有情况下,他都与流行的神(地神、城神、玉皇大帝)和帝国管理平行并密切互动。与后者一样,天师们努力建立和维持垄断,例如对公文的发布、基本仪式的履行和关键官员的任命。然而,作为一个宗教组织,他们的权威大多是象征性的,而不是具体的,他们的合法性来自于超越世界的领域,而不是来自于这个世界。今天,在经历了20世纪的许多苦难之后,该机构仍在继续,其在台湾和该山的领导人正在进行翻新和扩建。Goossert成功地展示了该机构在几个世纪以来发展的复杂性。他依赖于大量的资料来源,从道教收藏中的既定文献到碑刻,再到当地的手稿和个人记录。他的研究自始至终一丝不苟,汇集了文本专业知识、深入的历史考察、社会学评价和人类学意识。他把自己的工作建立在以前的研究基础上,他经常承认这一点。然而,在第一章(涵盖了一个经过充分审查的主题)之后,他进入了基本上未被发现的领域。他的作品令人敬畏,具有开拓性和惊人的综合性,将对天师传统和道教在中国传统社会中的领导作用的理解提升到了一个全新的水平。它处于当前道教研究趋势的前沿,越来越多地与实际的人类学田野调查结合在一起,但它也延续了历史和考据研究的既定方法。毫无疑问,这部最优秀的作品是该领域的新经典。
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