Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 539–544 our understanding of modern Korean Buddhism? Can we understand Korean Buddhists’ choreographing work with the colonial government without also addressing the political impact of their collaboration? Given the sensitivity of the issue, this book could have been more appealing if the author had taken more time to explain why Korean Buddhists’ choreographing work with the Japanese colonial state should be acceptable. One of the greatest values of this book, to me, is its nuanced explanation of how specific realities came to existence. What readers will find in this book is a well-crafted and well-researched report written in an eloquent storytelling style that makes reading pleasant and engaging. When a period is understood through a grand narrative of nationalism, colonialism, or even transnationalism, details of the people who actually lived those grand narratives can become obscured. This book definitely helps the reader understand seemingly familiar events, incidents, and history from different perspectives. I strongly recommend the book to anyone who is interested in Korean Buddhism, Buddhism, Buddhism and modernity, or in how historical events come into existence.
{"title":"Aesthetic Life: Beauty and Art in Modern Japan by Miya Elise Mizuta Lippit (review)","authors":"D. Poch","doi":"10.1353/jas.2020.0041","DOIUrl":"https://doi.org/10.1353/jas.2020.0041","url":null,"abstract":"Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 539–544 our understanding of modern Korean Buddhism? Can we understand Korean Buddhists’ choreographing work with the colonial government without also addressing the political impact of their collaboration? Given the sensitivity of the issue, this book could have been more appealing if the author had taken more time to explain why Korean Buddhists’ choreographing work with the Japanese colonial state should be acceptable. One of the greatest values of this book, to me, is its nuanced explanation of how specific realities came to existence. What readers will find in this book is a well-crafted and well-researched report written in an eloquent storytelling style that makes reading pleasant and engaging. When a period is understood through a grand narrative of nationalism, colonialism, or even transnationalism, details of the people who actually lived those grand narratives can become obscured. This book definitely helps the reader understand seemingly familiar events, incidents, and history from different perspectives. I strongly recommend the book to anyone who is interested in Korean Buddhism, Buddhism, Buddhism and modernity, or in how historical events come into existence.","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"539 - 544"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43284425","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 567–571 demonstrates Ryukyu’s unique course of development against a background of evolving networks stretching from Korea and Japan to China and Southeast Asia. Maritime Ryukyu is a significant contribution toward understanding the fluidity, hybridity, and permeability of the East Asian littoral, as well as the relevance of intra-Asia maritime development in early modern history.
{"title":"Chinese Architecture: A History by Nancy Shatzman Steinhardt (review)","authors":"Johnathan A. Farris","doi":"10.1353/jas.2020.0046","DOIUrl":"https://doi.org/10.1353/jas.2020.0046","url":null,"abstract":"Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 567–571 demonstrates Ryukyu’s unique course of development against a background of evolving networks stretching from Korea and Japan to China and Southeast Asia. Maritime Ryukyu is a significant contribution toward understanding the fluidity, hybridity, and permeability of the East Asian littoral, as well as the relevance of intra-Asia maritime development in early modern history.","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"567 - 571"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43829095","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 556–561 individual voices and contexts in ancient China obscured by monoliths like ‘Chinese thought’” (p. 224). This book will fill several yawning gaps for those prepared to understand it. It makes a strong case that conflict is a main theme, not just a feature, of astronomical history. It shows the usefulness of comparison in its interpretation. And it demonstrates how irony and humor improve upon what for most authors in the field are unrelievedly solemn analysis and narrative.
{"title":"Just a Song: Chinese Lyrics from the Eleventh and Early Twelfth Centuries by Stephen Owen (review)","authors":"K. Chang","doi":"10.1353/jas.2020.0044","DOIUrl":"https://doi.org/10.1353/jas.2020.0044","url":null,"abstract":"Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 556–561 individual voices and contexts in ancient China obscured by monoliths like ‘Chinese thought’” (p. 224). This book will fill several yawning gaps for those prepared to understand it. It makes a strong case that conflict is a main theme, not just a feature, of astronomical history. It shows the usefulness of comparison in its interpretation. And it demonstrates how irony and humor improve upon what for most authors in the field are unrelievedly solemn analysis and narrative.","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"556 - 561"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44153303","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Rostislav Berezkin, with the publication of Many Faces of Mulian 目連: The Precious Scrolls of Late Imperial China, has presented the world of Chinese vernacular studies with a landmark work. The volume presents in-depth and well-researched information on both the precious scrolls’ (baojuan 寶卷) prosimetric tradition and the story of Mulian rescuing his mother, a Buddhist narrative that has been adapted into many styles of drama, local storytelling, and vernacular print editions. As Victor Mair notes in the foreword, the present work follows in a line of outstanding scholarship on baojuan, conducted by scholars that include Sawada Mizuho 澤田瑞穂, Daniel L. Overmyer, Che Xilun 車 錫倫, and Wilt L. Idema (p. ix). While surveying the historical baojuan traditions (which sometimes go by names other than baojuan), the author gives especial focus to clues about performance contexts embedded in the texts. In doing so, he draws on theory of the “performance school” of folkloristics, particularly the work of Richard Bauman.1 He often cites John Miles Foley, a scholar of epic, who combined the performance approach with the Parry-Lord theory, his own Immanent Art theory, and ethnopoetics theory.2 This body of theory, which is productive for the study of both oral-connected written texts and associated performances situated within specific social contexts, has informed several previous studies of Chinese vernacular and folk narrative, and it continues to be fruitful in this work.3 Berezkin is especially interested in Foley’s ideas concerning
{"title":"Many Faces of Mulian: The Precious Scrolls of Late Imperial China by Rostislav Berezkin (review)","authors":"M. Bender","doi":"10.1353/jas.2020.0035","DOIUrl":"https://doi.org/10.1353/jas.2020.0035","url":null,"abstract":"Rostislav Berezkin, with the publication of Many Faces of Mulian 目連: The Precious Scrolls of Late Imperial China, has presented the world of Chinese vernacular studies with a landmark work. The volume presents in-depth and well-researched information on both the precious scrolls’ (baojuan 寶卷) prosimetric tradition and the story of Mulian rescuing his mother, a Buddhist narrative that has been adapted into many styles of drama, local storytelling, and vernacular print editions. As Victor Mair notes in the foreword, the present work follows in a line of outstanding scholarship on baojuan, conducted by scholars that include Sawada Mizuho 澤田瑞穂, Daniel L. Overmyer, Che Xilun 車 錫倫, and Wilt L. Idema (p. ix). While surveying the historical baojuan traditions (which sometimes go by names other than baojuan), the author gives especial focus to clues about performance contexts embedded in the texts. In doing so, he draws on theory of the “performance school” of folkloristics, particularly the work of Richard Bauman.1 He often cites John Miles Foley, a scholar of epic, who combined the performance approach with the Parry-Lord theory, his own Immanent Art theory, and ethnopoetics theory.2 This body of theory, which is productive for the study of both oral-connected written texts and associated performances situated within specific social contexts, has informed several previous studies of Chinese vernacular and folk narrative, and it continues to be fruitful in this work.3 Berezkin is especially interested in Foley’s ideas concerning","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"500 - 506"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44109264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 506–512 other beliefs, merge with popular ritual activities, and serve secular functions in terms of popular entertainment. Berezkin suggests that there should be no hard and fast division between the middleand late-period bao juan. Rather, they should be considered as “a single genre with continuity in social and ritual meaning” (p. 174). Through the vehicle of bao juan, readers gain insight into the interplay between the written and oral in Chinese vernacular narrative in relation to various audiences of differing social backgrounds and in relation to stillaccessible living traditions in southern Jiangsu and western China. In sum, Many Faces of Mulian is a timely treatment of a multifaceted and multifunctional tradition that is at once verbal art and ritual. This tradition may—if conditions of transmission allow—continue to evolve in response to the waves of the Intangible Cultural Heritage initiative and the current nativist emphasis on reviving, sustaining, and reifying positive cultural practices, as well as local factors.
{"title":"Nation-Empire: Ideology and Rural Youth Mobilization in Japan and Its Colonies by Sayaka Chatani (review)","authors":"S. Lim","doi":"10.1353/jas.2020.0036","DOIUrl":"https://doi.org/10.1353/jas.2020.0036","url":null,"abstract":"Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 506–512 other beliefs, merge with popular ritual activities, and serve secular functions in terms of popular entertainment. Berezkin suggests that there should be no hard and fast division between the middleand late-period bao juan. Rather, they should be considered as “a single genre with continuity in social and ritual meaning” (p. 174). Through the vehicle of bao juan, readers gain insight into the interplay between the written and oral in Chinese vernacular narrative in relation to various audiences of differing social backgrounds and in relation to stillaccessible living traditions in southern Jiangsu and western China. In sum, Many Faces of Mulian is a timely treatment of a multifaceted and multifunctional tradition that is at once verbal art and ritual. This tradition may—if conditions of transmission allow—continue to evolve in response to the waves of the Intangible Cultural Heritage initiative and the current nativist emphasis on reviving, sustaining, and reifying positive cultural practices, as well as local factors.","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"506 - 512"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44384718","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Voices in Modern Japan","authors":"Raja Adal","doi":"10.1353/jas.2020.0031","DOIUrl":"https://doi.org/10.1353/jas.2020.0031","url":null,"abstract":"","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"469 - 475"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48819311","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 561–567 extant works” (p. 379). Gripping comments such as this one demands the reader’s full power of analysis while reading Owen’s work. If I have any criticism of Owen’s book, it would be his claim that Liu Yong’s ci was not read as “literature,” for it was merely “performance” (p. 87). Furthermore, Owen believes that Liu Yong was someone who “knew the phrases of the love game” and knew how to perform “love” (pp. 73, 75). But surely Owen cannot deny that Huang Chang, who compared Liu Yong to the sage poet Du Fu, would never have thought that Liu Yong was merely performing as a male lover. As Owen mentions, Huang Chang might have read a version of the Yuezhang ji that was quite different from the one we have come to know. Also, even if Liu Yong regularly wrote songs for singing girls to perform, it does not mean that his songs were not a true expression of his feelings. Owen even acknowledges that Liu Yong expressed “his own emotions as directly as women singers had been made to do in Dunhuang songs and in his own songs” and that “such directness spilled over into the way he represented other things, including landscapes” (p. 270). As such, the strength of Owen’s book comes not from a linear argument but rather from his wisdom in making judgment and hypothesis while confronting the lack of certainty regarding our knowledge of early lyric collections. Owen does a brilliant job in this respect.
{"title":"Maritime Ryukyu, 1050–1650 by Gregory Smits (review)","authors":"H. Zurndorfer","doi":"10.1353/jas.2020.0045","DOIUrl":"https://doi.org/10.1353/jas.2020.0045","url":null,"abstract":"Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 561–567 extant works” (p. 379). Gripping comments such as this one demands the reader’s full power of analysis while reading Owen’s work. If I have any criticism of Owen’s book, it would be his claim that Liu Yong’s ci was not read as “literature,” for it was merely “performance” (p. 87). Furthermore, Owen believes that Liu Yong was someone who “knew the phrases of the love game” and knew how to perform “love” (pp. 73, 75). But surely Owen cannot deny that Huang Chang, who compared Liu Yong to the sage poet Du Fu, would never have thought that Liu Yong was merely performing as a male lover. As Owen mentions, Huang Chang might have read a version of the Yuezhang ji that was quite different from the one we have come to know. Also, even if Liu Yong regularly wrote songs for singing girls to perform, it does not mean that his songs were not a true expression of his feelings. Owen even acknowledges that Liu Yong expressed “his own emotions as directly as women singers had been made to do in Dunhuang songs and in his own songs” and that “such directness spilled over into the way he represented other things, including landscapes” (p. 270). As such, the strength of Owen’s book comes not from a linear argument but rather from his wisdom in making judgment and hypothesis while confronting the lack of certainty regarding our knowledge of early lyric collections. Owen does a brilliant job in this respect.","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"561 - 567"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48372372","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The dominant discourses on modern Korean Buddhism tend to rely on a dualistic paradigm that places nationalists on one side and collaborators on the other. In this understanding, Korean Buddhism is identified as pure Buddhism, which requires monastics to maintain celibacy and a vegetarian diet, whereas Japanese Buddhism is contaminated, since Japanese monastics may marry and eat meat. Problems of such a paradigm have been pointed out by scholars, especially in the Englishspeaking world. Hwansoo Ilmee Kim, the author of Korean Buddhist Empire: A Transnational History (1910–1945), is one of the major voices whose scholarship challenges the dualistic evaluation and gives attention to the complex reality of Korean Buddhism in modern times. Kim’s first book, Empire of the Dharma, covers the development of Korean Buddhism from 1877, when the first Japanese Buddhist temple opened in Korea, until 1912, the year after the Temple Ordinance was promulgated by the Japanese colonial government to control Korean Buddhism.1 In that book, Kim offers a nuanced discussion of the interactions between Korean and Japanese Buddhism and problematizes the claim that Korean Buddhism was a mere victim of Japanese Buddhism’s missionary invasion during this period. Kim’s second monograph further reveals the intricate relationship among East Asian Buddhisms during the time from 1910, when Japan annexed Korea, until 1945, the year of Korea’s liberation from colonial rule. The author’s tool for understanding Korean Buddhism in this book is transnationality. Applying the concept to Buddhism, Kim states that “transnational Buddhism . . . points to a larger Buddhist geography and consciousness in which East Asian Buddhists came together as representatives of their national Buddhisms to work toward common goals” (p. 6). Transnational Buddhism for the author “captures the kind of shared community that Buddhist leaders from different countries envisioned” and
{"title":"The Korean Buddhist Empire: A Transnational History (1910–1945) by Hwansoo Ilmee Kim (review)","authors":"Jin Y. Park","doi":"10.1353/jas.2020.0040","DOIUrl":"https://doi.org/10.1353/jas.2020.0040","url":null,"abstract":"The dominant discourses on modern Korean Buddhism tend to rely on a dualistic paradigm that places nationalists on one side and collaborators on the other. In this understanding, Korean Buddhism is identified as pure Buddhism, which requires monastics to maintain celibacy and a vegetarian diet, whereas Japanese Buddhism is contaminated, since Japanese monastics may marry and eat meat. Problems of such a paradigm have been pointed out by scholars, especially in the Englishspeaking world. Hwansoo Ilmee Kim, the author of Korean Buddhist Empire: A Transnational History (1910–1945), is one of the major voices whose scholarship challenges the dualistic evaluation and gives attention to the complex reality of Korean Buddhism in modern times. Kim’s first book, Empire of the Dharma, covers the development of Korean Buddhism from 1877, when the first Japanese Buddhist temple opened in Korea, until 1912, the year after the Temple Ordinance was promulgated by the Japanese colonial government to control Korean Buddhism.1 In that book, Kim offers a nuanced discussion of the interactions between Korean and Japanese Buddhism and problematizes the claim that Korean Buddhism was a mere victim of Japanese Buddhism’s missionary invasion during this period. Kim’s second monograph further reveals the intricate relationship among East Asian Buddhisms during the time from 1910, when Japan annexed Korea, until 1945, the year of Korea’s liberation from colonial rule. The author’s tool for understanding Korean Buddhism in this book is transnationality. Applying the concept to Buddhism, Kim states that “transnational Buddhism . . . points to a larger Buddhist geography and consciousness in which East Asian Buddhists came together as representatives of their national Buddhisms to work toward common goals” (p. 6). Transnational Buddhism for the author “captures the kind of shared community that Buddhist leaders from different countries envisioned” and","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"533 - 539"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48632576","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
abstract:The doctrine of rebirth, particularly rebirth as an animal, was for early medieval Chinese one of the most difficult Buddhist doctrines to accept. This article explores the influence of pre-Buddhist Chinese ideas concerning the human-animal continuum on elaborations in tales of rebirth as an animal that appeared in apocryphal Buddhist scriptures likely written in China and in a late sixth-century Daoist scripture. I argue that this Daoist scripture borrowed Buddhist formulas explaining rebirth through the medium of a confession text authored by the Buddhist monks surrounding Liang Wudi 梁武帝 (r. 502–549), the first Chinese emperor to adopt the Buddhist religion. These texts elaborate a karmic hierarchy of beings, extending from the most loathsome of animals to the most exalted of humans. Thus these texts elucidate the social and political utility of the idea of animal rebirth for the religious writers who presented it to the ruling elite.䷃锣:轉世爲動物是中國中古早期最受抵觸的佛教觀念之一。本文探討古代人與動物之間的鬆散邊界及其對佛教偽經與一部六世紀晚期道經中轉世爲動物敘事的影響,並認爲這部道經模仿了梁武帝治下僧人撰成懺悔文中的輪迴觀,最後對階層式的輪迴概念及其社會政治作用加以闡述。
{"title":"Rebirth as an Animal in Early Medieval Buddhism and Daoism","authors":"Stephen R. Bokenkamp","doi":"10.1353/jas.2020.0029","DOIUrl":"https://doi.org/10.1353/jas.2020.0029","url":null,"abstract":"abstract:The doctrine of rebirth, particularly rebirth as an animal, was for early medieval Chinese one of the most difficult Buddhist doctrines to accept. This article explores the influence of pre-Buddhist Chinese ideas concerning the human-animal continuum on elaborations in tales of rebirth as an animal that appeared in apocryphal Buddhist scriptures likely written in China and in a late sixth-century Daoist scripture. I argue that this Daoist scripture borrowed Buddhist formulas explaining rebirth through the medium of a confession text authored by the Buddhist monks surrounding Liang Wudi 梁武帝 (r. 502–549), the first Chinese emperor to adopt the Buddhist religion. These texts elaborate a karmic hierarchy of beings, extending from the most loathsome of animals to the most exalted of humans. Thus these texts elucidate the social and political utility of the idea of animal rebirth for the religious writers who presented it to the ruling elite.䷃锣:轉世爲動物是中國中古早期最受抵觸的佛教觀念之一。本文探討古代人與動物之間的鬆散邊界及其對佛教偽經與一部六世紀晚期道經中轉世爲動物敘事的影響,並認爲這部道經模仿了梁武帝治下僧人撰成懺悔文中的輪迴觀,最後對階層式的輪迴概念及其社會政治作用加以闡述。","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"419 - 454"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47002018","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 526–532 nothing to our understanding of the narratives’ religious meaning. So, why bother? However, let this quibble not detract from my overwhelmingly positive evaluation of Ter Haar’s work. This book will be an inspiration for research in much wider fields of Chinese religious history, and it sets the standard for all future studies in the narrower sector of Lord Guan’s cult. It is not a conclusive study, but it opens up many new important vistas from which scholars may view and investigate beliefs and practices surrounding Lord Guan. Aside from post-1949 developments, I am thinking here in particular of the many themes touched on in this rich work that invite further study, including the still-puzzling question of Lord Guan’s function as god of wealth as well as the intertextual relationships of the nineteenth-century scriptures that integrate concepts from so-called “sectarian” textual traditions. Finally, for anyone interested in the interplay of written and oral traditions in premodern China, this work offers much stimulation through its empirical data, its finely honed argumentation, and its methodological reflexivity.
{"title":"Seeking Śākyamuni: South Asia in the Formation of Modern Japanese Buddhism by Richard M. Jaffe (review)","authors":"J. Ketelaar","doi":"10.1353/jas.2020.0039","DOIUrl":"https://doi.org/10.1353/jas.2020.0039","url":null,"abstract":"Published by the Harvard-Yenching Institute HJAS 80.2 (2020): 526–532 nothing to our understanding of the narratives’ religious meaning. So, why bother? However, let this quibble not detract from my overwhelmingly positive evaluation of Ter Haar’s work. This book will be an inspiration for research in much wider fields of Chinese religious history, and it sets the standard for all future studies in the narrower sector of Lord Guan’s cult. It is not a conclusive study, but it opens up many new important vistas from which scholars may view and investigate beliefs and practices surrounding Lord Guan. Aside from post-1949 developments, I am thinking here in particular of the many themes touched on in this rich work that invite further study, including the still-puzzling question of Lord Guan’s function as god of wealth as well as the intertextual relationships of the nineteenth-century scriptures that integrate concepts from so-called “sectarian” textual traditions. Finally, for anyone interested in the interplay of written and oral traditions in premodern China, this work offers much stimulation through its empirical data, its finely honed argumentation, and its methodological reflexivity.","PeriodicalId":29948,"journal":{"name":"HARVARD JOURNAL OF ASIATIC STUDIES","volume":"80 1","pages":"526 - 532"},"PeriodicalIF":0.0,"publicationDate":"2021-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41530553","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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