Pub Date : 2017-01-01DOI: 10.1080/15299104.2017.1381424
M. Goh
By the second and the third century in China, the strategic employment of refined literary language as a form of propaganda was highly sophisticated. The men at the center of the power struggles of the day competed not only by building armies and weapons, but also by availing themselves to rich arsenals of linguistic and rhetorical tools, which they deployed to help their own causes. While certainly different from modern forms of political propaganda, the propagandistic writings of the third century not only remind us that propaganda has a very long and old history, but also shed important light on how propaganda functioned at a specific historical moment. Focusing on the wartime proclamations—called xi 檄—attributed to Chen Lin 陳琳 (d. 217), this article raises the question of what aspects of war—assuming they were meant to aid war—these compositions were helping. Highlighting their aesthetic intricacy, it also questions why literary artistry mattered in the political environment of the time.
{"title":"The Art of Wartime Propaganda: Chen Lin's Xi Written on Behalf of Yuan Shao and Cao Cao","authors":"M. Goh","doi":"10.1080/15299104.2017.1381424","DOIUrl":"https://doi.org/10.1080/15299104.2017.1381424","url":null,"abstract":"By the second and the third century in China, the strategic employment of refined literary language as a form of propaganda was highly sophisticated. The men at the center of the power struggles of the day competed not only by building armies and weapons, but also by availing themselves to rich arsenals of linguistic and rhetorical tools, which they deployed to help their own causes. While certainly different from modern forms of political propaganda, the propagandistic writings of the third century not only remind us that propaganda has a very long and old history, but also shed important light on how propaganda functioned at a specific historical moment. Focusing on the wartime proclamations—called xi 檄—attributed to Chen Lin 陳琳 (d. 217), this article raises the question of what aspects of war—assuming they were meant to aid war—these compositions were helping. Highlighting their aesthetic intricacy, it also questions why literary artistry mattered in the political environment of the time.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15299104.2017.1381424","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47755634","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-01-01DOI: 10.1080/15299104.2017.1389458
{"title":"Bibliography of Robert Joe Cutter","authors":"","doi":"10.1080/15299104.2017.1389458","DOIUrl":"https://doi.org/10.1080/15299104.2017.1389458","url":null,"abstract":"","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15299104.2017.1389458","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41607966","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-01-01DOI: 10.1080/15299104.2017.1379723
Sujane Wu
Most scholars consider Zhou Chu's story of eliminating the three scourges—killing a flood-dragon and a man-eating tiger, as well as reforming himself—to be well-nigh impossible. In particular, the story of his moral transformation and his learning from someone over two decades his junior still remains a point at debate. It is not my intent in this study to argue for its truthfulness. What I argue is that the evidence presented by the historical and modern scholars on both sides has failed to provide satisfactory explanation. They have also failed to draw upon the information available through the writings of both Lu Ji and Lu Yun. Thus, we need not only to reinvestigate the source materials discussed by scholars, but also to closely analyze and draw upon the evidence implicitly shown in the poetic correspondence between Lu Ji and Lu Yun. In this study, I argue that there is simply not enough evidence to dismiss it as a myth, and that the literary works of Lu Ji and Lu Yun must be taken into serious consideration while examining the legend of Zhou Chu's self-reformation included in the Shishuo xinyu and his Jin shu biography.
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Pub Date : 2017-01-01DOI: 10.1080/15299104.2017.1382989
Xurong Kong
Focusing on translating nine pieces of fu on pomegranate contained in Yiwen leiju, as well as the etymological examination of the fruit names, this paper aims to reveal the impacts of the cultural exchanges between the west and east upon literary writing.
{"title":"An Annotated Translation of Fu on Pomegranate in Yiwen Leiju","authors":"Xurong Kong","doi":"10.1080/15299104.2017.1382989","DOIUrl":"https://doi.org/10.1080/15299104.2017.1382989","url":null,"abstract":"Focusing on translating nine pieces of fu on pomegranate contained in Yiwen leiju, as well as the etymological examination of the fruit names, this paper aims to reveal the impacts of the cultural exchanges between the west and east upon literary writing.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15299104.2017.1382989","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42347120","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-01-01DOI: 10.1080/15299104.2017.1379725
J. Farmer
The following is a translation of the biography of Qiao Zhou, a noted scholar-intellectual and court official of the Three States period state of Shu-Han, as contained in fascicle 42 of Chen Shou's Sanguo zhi (Records of the Three States). Though the full chapter contains accounts of nine other Shu-Han intellectuals, the biography of Qiao Zhou focuses primarily on his political activity, only hinting at the importance of his scholarly work. The biography also includes the full-texts of several of Qiao's political writings, as well as documents appended by Pei Songzhi in his commentary to the Sanguo zhi.
{"title":"Sanguo Zhi Fascicle 42: The Biography of Qiao Zhou","authors":"J. Farmer","doi":"10.1080/15299104.2017.1379725","DOIUrl":"https://doi.org/10.1080/15299104.2017.1379725","url":null,"abstract":"The following is a translation of the biography of Qiao Zhou, a noted scholar-intellectual and court official of the Three States period state of Shu-Han, as contained in fascicle 42 of Chen Shou's Sanguo zhi (Records of the Three States). Though the full chapter contains accounts of nine other Shu-Han intellectuals, the biography of Qiao Zhou focuses primarily on his political activity, only hinting at the importance of his scholarly work. The biography also includes the full-texts of several of Qiao's political writings, as well as documents appended by Pei Songzhi in his commentary to the Sanguo zhi.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15299104.2017.1379725","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45343960","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-01-01DOI: 10.1080/15299104.2016.1226572
R. Cutter, M. K. Spring
{"title":"Alan Berkowitz","authors":"R. Cutter, M. K. Spring","doi":"10.1080/15299104.2016.1226572","DOIUrl":"https://doi.org/10.1080/15299104.2016.1226572","url":null,"abstract":"","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15299104.2016.1226572","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59939741","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-01-01DOI: 10.1080/15299104.2016.1226422
O. Milburn
At the end of the Han dynasty, a group of five rhapsodies were produced by some of the most important poets of the day, celebrating the presence of plants from the Roman Empire in the gardens of Cao Pi, the future first emperor of the Wei dynasty. Previously when these poems have been studied, it has been in the context of straightforward appreciation of their subject's scent and beauty. However, this group of rhapsodies is important for understanding how unfamiliar foreign objects were integrated into literary representations of the elite worldview of the period. In this political reading of the five rhapsodies, the presence of plants brought half-way across the known world in Cao Pi's garden are expressions of privilege and authority. His ownership of these plants is thus linked to earlier literary representations of the acquisition of strange and exotic items: their presence within royal and imperial palaces showed the power and wealth of the collector. Furthermore, in an allegorical reading of these works, Cao Pi's writings show his appreciation of the talents of others, while the works of the poets he patronized express their delight in finding such a congenial environment. This paper includes an annotated translation of each of the five rhapsodies, a discussion of authenticity and the major textual problems, and shows how each of these pieces interrelates with and complements the others.
{"title":"Rhapsodies on Midiexiang: Jian'an Period Reflections on an Exotic Plant from Rome","authors":"O. Milburn","doi":"10.1080/15299104.2016.1226422","DOIUrl":"https://doi.org/10.1080/15299104.2016.1226422","url":null,"abstract":"At the end of the Han dynasty, a group of five rhapsodies were produced by some of the most important poets of the day, celebrating the presence of plants from the Roman Empire in the gardens of Cao Pi, the future first emperor of the Wei dynasty. Previously when these poems have been studied, it has been in the context of straightforward appreciation of their subject's scent and beauty. However, this group of rhapsodies is important for understanding how unfamiliar foreign objects were integrated into literary representations of the elite worldview of the period. In this political reading of the five rhapsodies, the presence of plants brought half-way across the known world in Cao Pi's garden are expressions of privilege and authority. His ownership of these plants is thus linked to earlier literary representations of the acquisition of strange and exotic items: their presence within royal and imperial palaces showed the power and wealth of the collector. Furthermore, in an allegorical reading of these works, Cao Pi's writings show his appreciation of the talents of others, while the works of the poets he patronized express their delight in finding such a congenial environment. This paper includes an annotated translation of each of the five rhapsodies, a discussion of authenticity and the major textual problems, and shows how each of these pieces interrelates with and complements the others.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15299104.2016.1226422","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59940067","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-01-01DOI: 10.1080/15299104.2016.1226571
Jessey J. C. Choo, A. Ditter
{"title":"Workshop Report: “On Muzhiming”: Second Workshop of the New Frontiers in the Study of Medieval China, Reed College, May 23–24, 2016","authors":"Jessey J. C. Choo, A. Ditter","doi":"10.1080/15299104.2016.1226571","DOIUrl":"https://doi.org/10.1080/15299104.2016.1226571","url":null,"abstract":"","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15299104.2016.1226571","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59939723","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-01-01DOI: 10.1080/15299104.2016.1250456
J. Pettit
both Clark and Brindley are hampered by the fact that the textual sources are all written in Chinese. Unfortunately, the Yue left us no descriptions of themselves in their own language(s). But Clark not only reviews “Northern perceptions of the PreSinitic South” and summarizes the long process of Sinitic encroachment, he also teases out evidence of “cultural accommodation” and the echoes of pre-Sinitic indigenous culture that remain. Many of these echoes are found in religion. Clark observes that “the core of indigenous belief throughout coastal Fujian was the totemic worship of animal and fertility spirits” (p. 93), notably including such creatures as frogs, snakes, and dragons. Evidence of this pre-Sinitic past survives today in the form of scattered phallic stone pillars and petroglyphs. Clark also examines legendary textual accounts of snakes and dragons (long 龍, jiao 蛟, and the associated but decidedly less mythical crocodiles, e 鱷, that really do inhabit the southern coast) in the lore of the southlands. Clark looks especially closely at several examples of how native southern beliefs were rendered respectably wen during the Song dynasty. A particularly captivating example is the Divine Woman of Meizhou 湄洲神女, who was first recorded in 1150. This Divine Woman reportedly was born on Meizhou Island as a certain human Miss Lin 林. Miss Lin became a female shaman (wu 巫), and her spirit was later venerated as a protector of seafarers and others. Today, she is probably best known aMazu媽祖, who is surely one of the most famous of all “Chinese” religious figures. Yet Clark says she is typical of the numerous pre-Sinitic female deities credited with protecting mariners along the southeastern coast (p. 143). The pre-Sinitic origins of Mazu seem to me to be more assumed than proven, but that is, of course, an inherent problem when all of our texts are written in Chinese. Clark also finds in Daoism a form of anti-hegemonic resistance to Sinitic conformity, which, “by critiquing the discourse through the language of the discourse” (p. 35), itself became part of the Sinitic tradition. Both Daoism and Mazu certainly did become what we would today consider Chinese. That may be one reason why it is useful, as Clark prefers, to speak of Sinitic civilization rather than “China.” “China” implies something unitary, singular, and monolithic, while the reality is more complex, and continually changing. Hugh Clark’s new book helps us better understand some of these nuances, and makes a significant contribution to scholarship on pre-modern China.
{"title":"Celestial Masters: History and Ritual in Early Daoist Communities","authors":"J. Pettit","doi":"10.1080/15299104.2016.1250456","DOIUrl":"https://doi.org/10.1080/15299104.2016.1250456","url":null,"abstract":"both Clark and Brindley are hampered by the fact that the textual sources are all written in Chinese. Unfortunately, the Yue left us no descriptions of themselves in their own language(s). But Clark not only reviews “Northern perceptions of the PreSinitic South” and summarizes the long process of Sinitic encroachment, he also teases out evidence of “cultural accommodation” and the echoes of pre-Sinitic indigenous culture that remain. Many of these echoes are found in religion. Clark observes that “the core of indigenous belief throughout coastal Fujian was the totemic worship of animal and fertility spirits” (p. 93), notably including such creatures as frogs, snakes, and dragons. Evidence of this pre-Sinitic past survives today in the form of scattered phallic stone pillars and petroglyphs. Clark also examines legendary textual accounts of snakes and dragons (long 龍, jiao 蛟, and the associated but decidedly less mythical crocodiles, e 鱷, that really do inhabit the southern coast) in the lore of the southlands. Clark looks especially closely at several examples of how native southern beliefs were rendered respectably wen during the Song dynasty. A particularly captivating example is the Divine Woman of Meizhou 湄洲神女, who was first recorded in 1150. This Divine Woman reportedly was born on Meizhou Island as a certain human Miss Lin 林. Miss Lin became a female shaman (wu 巫), and her spirit was later venerated as a protector of seafarers and others. Today, she is probably best known aMazu媽祖, who is surely one of the most famous of all “Chinese” religious figures. Yet Clark says she is typical of the numerous pre-Sinitic female deities credited with protecting mariners along the southeastern coast (p. 143). The pre-Sinitic origins of Mazu seem to me to be more assumed than proven, but that is, of course, an inherent problem when all of our texts are written in Chinese. Clark also finds in Daoism a form of anti-hegemonic resistance to Sinitic conformity, which, “by critiquing the discourse through the language of the discourse” (p. 35), itself became part of the Sinitic tradition. Both Daoism and Mazu certainly did become what we would today consider Chinese. That may be one reason why it is useful, as Clark prefers, to speak of Sinitic civilization rather than “China.” “China” implies something unitary, singular, and monolithic, while the reality is more complex, and continually changing. Hugh Clark’s new book helps us better understand some of these nuances, and makes a significant contribution to scholarship on pre-modern China.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15299104.2016.1250456","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59939868","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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