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Journal articles on the topic 'Ancestor worship - China'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Khun Eng, Kuah-Pearce. "Moralising Ancestors as Socio-moral Capital: A Study of a Transnational Chinese Lineage." Asian Journal of Social Science 34, no. 2 (2006): 243–63. http://dx.doi.org/10.1163/156853106777371256.

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AbstractWithin the Chinese Diaspora, ancestor worship is an important cultural element that binds a group of people together and provides them with a sense of comfort, kinship and communal identity as they sink their cultural roots in a new country, luodi shenggen. Thus, ancestor worship is widely reproduced and practised by the Chinese in the Diaspora, as it is central to the Chinese understanding of the continuation of family and lineage. However, in Mainland Chinese villages, the practice of ancestor worship, which is still considered important by the villagers, was not allowed until the Op

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2

Liu, Li. "Who were the ancestors? The origins of Chinese ancestral cult and racial myths." Antiquity 73, no. 281 (1999): 602–13. http://dx.doi.org/10.1017/s0003598x00065170.

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Ancestor worship has been a dominant religious form in ancient as well as modern China. It has shaped thought and behaviour for millennia, and has been used by élites as propaganda legitimizing their political positions. Ancestors can be created and modified, so the nature of the ancestral cult has changed through time. Using archaeological data from China, this article first enables an exploration of the earliest manifestations and the development of ancestor-worship ritual in the Neolithic period; secondly, demonstrates that lineage/tribal ancestors became state deities in the Shang dynasty

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3

Hu, Anning, and Felicia Tian. "Still under the ancestors' shadow? Ancestor worship and family formation in contemporary China." Demographic Research 38 (January 3, 2018): 1–26. http://dx.doi.org/10.4054/demres.2018.38.1.

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4

YANG, Xue. "Ancestors or Ghosts: the Cult of the Dead in a Bai Village in Southwest China." International Journal of Sino-Western Studies 20 (July 14, 2021): 175–86. http://dx.doi.org/10.37819/ijsws.20.115.

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When it comes to ancestor worship> the basic belief is that the spirit of the dead would affect their living family. However> the cult of the dead in a Bai village in southwest China shows deconstruction and moral reflection of ancestors. From the perspective of social relationships? people separate their ancestors from other families' ancestors who arc also recognised as ghosts or uninvited guests. Besides?they divided their deceased relatives into ancestors and ghosts through cultural definition of a good death and bad death>thus they need a bridge rite to help the spirit of the dea

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5

Aijmer, Göran. "The Enigmatic Ancestors of Yen-Liao." European Journal of East Asian Studies 15, no. 2 (2016): 237–56. http://dx.doi.org/10.1163/15700615-01502004.

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This article explores a case of ancestor worship in Taiwan, within the southern sphere of Chinese culture. Ancestry as a system of belonging works as a fundamental grammar for building structural continuity in traditional China, yet the system displays a great deal of variation. The Hakka peasants of southern Taiwan are shown to honour, in an ‘unorthodox way’, several different agnatic lines of descent as forming an individual, while at the same time strongly collectivising the dead into one single unit. The latter works as a denial of the first pluralistic message.

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6

Li, Liu. "ANCESTOR WORSHIP: AN ARCHAEOLOGICAL INVESTIGATION OF RITUAL ACTIVITIES IN NEOLITHIC NORTH CHINA." Journal of East Asian Archaeology 2, no. 1 (2000): 129–64. http://dx.doi.org/10.1163/156852300509826.

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7

Rokib, Mohammad. "One House Two Temples: The Ambivalence of Local Chinese Buddhism in Yogyakarta, Indonesia." Kawalu: Journal of Local Culture 6, no. 1 (2019): 49. http://dx.doi.org/10.32678/kawalu.v6i1.2043.

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The Chinese community in Yogyakarta is used to culturallydivided into two groups: peranakan and totok. The peranakanwere Chinese with local roots. This group was usually influenced by local Javanese culture. Their language also oftenused Javanese language elements. Mosttotokwere Chinese immigrants and their immediate descendants who were less acculturated and more strongly oriented towards China. They spoke various Chinese dialects at home rather than speaking Indonesian. This paper observes these two Chinese communities in Yogyakarta, particularly with reference to the Gondoman district, one

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8

McGill, Jenny. "Visualising folk religion and ancestor worship at A-Ma temple in Macau, China." Visual Studies 35, no. 1 (2020): 76–79. http://dx.doi.org/10.1080/1472586x.2020.1731328.

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9

Vampelj Suhadolnik, Nataša. "Death in Beijing." Poligrafi 24, no. 93/94 (2019): 49–75. http://dx.doi.org/10.35469/poligrafi.2019.191.

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Alma Maximiliane Karlin (1889–1950) was a world traveller, writer, journalist, and collector from Slovenia. She embarked on an eight-year journey around the world in November 1919, in the course of which she published a series of travel sketches in the Cillier Zeitung, a local German-language newspaper. In one of these she reported on funerary rituals and mourning practices in China. After returning to Europe, she was to cover the same topic in her three‑volume travelogue, published between 1929 and 1933. In this paper we analyse these two early accounts of Chinese funerary rituals by Al

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10

Li, Liu. "Mortuary Ritual and Social Hierarchy in the Longshan Culture." Early China 21 (1996): 1–46. http://dx.doi.org/10.1017/s0362502800003394.

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The mortuary data from the Longshan culture provide crucial information for understanding the process of socio-political change from non-stratified to stratified societies in late Neolithic China. This article identifies the variables in Longshan burials that can be correlated with social rank, and then studies four Longshan burial sites (Taosi, Chengzi, Yinjiacheng, and Zhufeng) in two steps. The first step is to classify the evidence for determining burial rank; the second step is to analyze intra-cemetery spatial patterns through time, including the location of graves within a site, the dis

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11

Plowright, Poh Sim. "The Birdwoman and the Puppet King: a Study of Inversion in Chinese Theatre." New Theatre Quarterly 13, no. 50 (1997): 106–18. http://dx.doi.org/10.1017/s0266464x0001099x.

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Poh Sim Plowright recently spent six weeks in Quanzhou, in the Fujian Province of China, watching the puppeteers, actors, and audiences of her native Fujian theatre tradition. Here she was able to observe at first hand the principle of inversion that, she believes, underlies all Chinese theatre: and in the following article she argues that this principle is clearly illustrated by the string puppet and human theatres of Quanzhou, whose origins can be traced to the official ‘Pear Garden Theatre’ set up in the eighth century by the Tang Emperor, Ming Huang. Theatre in this part of South China is,

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12

Shive, Glenn. "Refugees and Religion in Hong Kong: 1945–1960." International Journal of Asian Christianity 3, no. 1 (2020): 107–20. http://dx.doi.org/10.1163/25424246-00301007.

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This article points to the importance of religion for refugees and the migration process. After World War II and civil war in China, many refugees flocked to Hong Kong (HK) for safe haven in the British colony, and possible subsequent migration abroad. Christian congregations in HK, and missionaries who themselves were refugees from China, offered hospitality and support services across refugee groups. They advocated for the colonial government to help settle refugees by building low-cost urban housing, schools, medical clinics and new infrastructure. This new workforce was crucial to HK’s ind

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13

Zavidovskaia, Ekaterina Alexandrovna, and Polina V. Rud. "Popular Religion in Early Republican China Based on Vasilii Alekseev’s Materials from to the Peter the Great Museum of Anthropology and Ethnography RAS (fund No. 2054)." Written Monuments of the Orient 6, no. 2 (2021): 3–21. http://dx.doi.org/10.17816/wmo56798.

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One of the founding fathers of Russian sinology Vasiliy Mikhailovich Alekseev (18811951) had acquired an impressive collection during his ethnographic expedition to the southern regions of China (May 4 August 19, 1912), which was organized by the Russian Committee for Middle and East Asia Exploration and initiated by the Committee`s head, founder academician Vasilii Vasilievich Radlov (18371918). Alekseevs expedition stated from Vladivostok and passed through Harbin, Shanghai, Ningbo, Putuoshan, Fuzhou, Xiamen, Shantou, Guangzhou and ended up in Hong Kong. Alekseev has collected about 1083 art

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14

Kraef, Olivia. "Of Canons and Commodities: The Cultural Predicaments of Nuosu-Yi “Bimo Culture”." Journal of Current Chinese Affairs 43, no. 2 (2014): 145–79. http://dx.doi.org/10.1177/186810261404300209.

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The Nuosu are a subgroup of the so-called Yi ethnic group. Today around two million Nuosu live in Liangshan Autonomous Prefecture in Sichuan Province and translocal urban contexts, such as Chengdu and Beijing. For many centuries, the Nuosu have cultivated a belief system composed of a combination of animism and ancestor worship. Since the resurrection of religious activity across China that began in the early 1980s, this faith – represented by the three types of religious practitioners known as bimo, sunyi, and monyi – has reportedly been experiencing a comprehensive revival at folk level. For

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15

Keightley, David N. "Neolithic and Shang Periods." Journal of Asian Studies 54, no. 1 (1995): 128–45. http://dx.doi.org/10.1017/s0021911800021604.

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The common occurrence of cults of the dead in Neolithic and early Bronze Age societies around the world raises at least one major question about early Chinese religion: what factors account for the elaboration of ancestor worship in China and for the degree to which—compared to its role in other cultures—it endured? The study of Chinese religion in the Neolithic and Shang periods (ca. 4000–1050 B.C.E.) can contribute to our understanding of such matters, but the bulk of recent scholarship is inevitably and properly focused on technical analyses of sites, artifacts, rituals, and spiritual Power

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16

Campbell, Duncan. "Huang Pilie and the Rituals of Book Collecting during an Age of Prosperity." East Asian Publishing and Society 9, no. 1 (2019): 29–84. http://dx.doi.org/10.1163/22106286-12341328.

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Abstract Apart from a number of brief visits to the capital required of him by his (unsuccessful) participation in the civil service examinations, the Suzhou bibliophile Huang Pilie 黃丕烈 (1765-1825) journeyed almost nowhere. Instead, books made their way to him, in great numbers. Huang devoted more than thirty years of his life to the acquisition, copying, and collating of ancient editions. He was one of the most important book collectors of what has been regarded as the golden age of private book collecting in China, the half-century covering the late years of the reign of the Qianlong emperor

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17

Weigelin-Schwiedrzik, Susanne. "Trauma and Memory: The case of the Great Famine in the People's Republic of China (1959-1961)." Historiography East and West 1, no. 1 (2003): 39–67. http://dx.doi.org/10.1163/157018603763585249.

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Abstract Taking the Great Famine from 1959 to 1961 in the aftermath of the Great Leap Forward as an example, the article presents an inquiry into different aspects of trauma and memory in the context of culture and politics in the PRC. It shows that even in a highly politicized environment like the PRC politics in its capacity to either suppress or instigate public debate about individual or collective memories is not the only, probably not even the most important factor in making individual remembrances about events of traumatic dimensions enter the realm of communicative and possibly cultura

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18

Lau, Elsa, Clayton McClintock, Marianna Graziosi, Ashritha Nakkana, Albert Garcia, and Lisa Miller. "Content Analysis of Spiritual Life in Contemporary USA, India, and China." Religions 11, no. 6 (2020): 286. http://dx.doi.org/10.3390/rel11060286.

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This study investigates the lived-experience of spiritual life in contemporary USA, India, and China. A qualitative coding frame was constructed based on participant responses to open-ended questions regarding spirituality. Qualitative analysis was facilitated by the use of Dedoose, a mixed methods software. The exploratory approach of this study takes on a cross-culturally comparative lens, and has two primary questions: (1) What are the universal aspects of lived spirituality across cultures, and (2) How does culture shape spiritual experience (e.g., typology and prevalence)? A total of 6112

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19

Zhao, Xinzhu. "Confucian Family Education and Ideological Tradition «Tian Di Jun Qin Shi»." RUDN Journal of Philosophy 25, no. 2 (2021): 311–19. http://dx.doi.org/10.22363/2313-2302-2021-25-2-311-319.

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This article will briefly describe the features, methods, goals of family education in ancient China, as well as the relevant educational roles of the father and mother in the family. The article will also analyze one of the most unique characteristics of ancient Chinese family education: in each family fixed a tablet with the words 天地君亲 Tian Di Jun Qin Shi (Heaven, land, rulers, ancestors, sages). In ancient China, people believed that teachers and relatives, and heaven, earth, and monarchs, were objects that people should respect and worship. Obviously, this clearly differs from the traditio

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20

Latić, Denisa, and Hans-Georg Wolf. "A corpus-based analysis of cultural conceptualizations from the domains of family and money in Hong Kong English." Cultural Linguistic Contributions to World Englishes 4, no. 2 (2017): 197–214. http://dx.doi.org/10.1075/ijolc.4.2.04lat.

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Abstract Hong Kong culture blends paradoxes: In it, life and death, the real and the other world coexist in the traditions of its inhabitants, which eventually surface in the variety of English spoken in this Special Administrative Region of China. Our corpus-linguistic analysis, on the basis of ICE-HK and the GloWbE (Davies 2013) corpus,1 demonstrates the centrality of the family concept and its ramifications as well as its relation to the concept of money in Hong Kong English. The conceptualization children are an investment does not only show the conceptual network family and money belong t

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21

Park, David M., and Julian C. Müller. "The challenge that Confucian filial piety poses for Korean churches." HTS Teologiese Studies / Theological Studies 70, no. 2 (2014). http://dx.doi.org/10.4102/hts.v70i2.1959.

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Contemporary ancestor worship is currently practiced around the world in several different forms. However, the essence and practice of ancestor worship varies throughout Asia, Africa, Oceania and Latin America. The context of countries under the influence of Confucianism is very different from that of other countries. Confucianism teaches that ancestor worship is the most prized display of filial piety toward one’s dead ancestors. Amongst Asian countries under the influence of Confucianism – specifically China, Japan, Malaysia, Taiwan, Vietnam and Korea – ancestor worship has not only been acc

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22

Li, Mengbi. "Looking back to Quiddity Between Traditional Chinese Architecture and Ancestor Worship." Journal of Chinese Architecture and Urbanism, July 7, 2020, 1–14. http://dx.doi.org/10.36922/jcau.v2i1.908.

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Ancestor worship was profound in pre-modern China, so how was it originally related to architecture and how was it associated with a notion of quiddity? This essay unravels an integration of triadic notions linking ancestry to architecture and quiddity (essence of being), even though they may be seen as discrete from a modern perspective. Architecture was viewed as an important representation of ancestry and an indicator of the sanctity of ancestors in pre-modern China. The triadic interconnected relationship can first be found in the overlapping meanings of words in ancient Chinese. It is the

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23

Seiwert, Hubert. "Ancestor Worship and State Rituals in Contemporary China: Fading Boundaries between Religious and Secular." Zeitschrift für Religionswissenschaft 24, no. 2 (2016). http://dx.doi.org/10.1515/zfr-2016-0013.

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AbstractThe paper argues that the distinction between religious and secular realms of society is not as clear-cut in modern societies as it appears in theories of functional and institutional differentiation. The data used are mainly from China with a short excursion to the United States. The starting point is ancestor worship, which is a central element of traditional Chinese religion. The significance of ancestor worship in Chinese history and culture is briefly explained to illustrate on the one hand its central importance as a ritual practice and on the other hand the ambiguities of interp

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24

Weston, Harrison. "Ancestor Worship in Shanghai." Inquiry@Queen's Undergraduate Research Conference Proceedings, May 24, 2018. http://dx.doi.org/10.24908/iqurcp.11609.

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This report examines different experiences of ancestor worship held by members of a younger and older generation living in Shanghai. The information used in this report has been gathered from Shanghainese and non-Shanghainese people interviewed in Shanghai. The participants were chosen based on what political era in China they grew up in. The goal of this research was to determine whether or not different generations of Chinese people held different beliefs towards ancestor worship or practiced ancestor worship differently in modern day Shanghai, and the extent of these possible differences. O

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25

Zhang, Donia. "Shanxi Courtyard Dwellings and Hakka Walled Village: A Comparative Study of Wang Family Courtyard and Sam Tung Uk Walled Village." Journal of Chinese Architecture and Urbanism, July 16, 2021, 1–12. http://dx.doi.org/10.36922/jcau.v3i2.1017.

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Through a historical research on two well-preserved vernacular Chinese dwellings: The Wang Family Courtyard in Shanxi and the Sam Tung Uk Walled Village in Hong Kong, this paper examines the cultural sustainability of architecture in China, and explores what factors have contributed to their success and decline, and what can be learned from their stories. In doing so, the article employs the analytical framework developed in the author’s previous works, that is, architectural form and space, and social and cultural dimensions of the cases. The findings reveal that ancestor worship was a common

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26

Cheng, Muqi. "A Comparison between Traditional Chinese and Western Marriage Culture." Journal of Higher Education Research 2, no. 3 (2021). http://dx.doi.org/10.32629/jher.v2i3.344.

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Marriage is the most fundamental social institution in human society. Applying the comparative method, this paper aims at analyzing within the scope of marital and familial aspects of Chinese and Western culture, revealing specifically the underlying causes of the differences demonstrated in traditional Chinese and Western marriage culture. The paper finds that behind the apparent ritual practices, China and the West have different principles and priorities rooted in their ideological distinctions, namely, the differences in ethical foundations as well as family values. Chinese people, under t

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27

Liang, Jingyu, Yancui Zhang, Ruitong Guo, and Heyong Shen. "A Jungian Analysis of the Chinese Kitchen God Image." Journal of Humanistic Psychology, June 12, 2021, 002216782110208. http://dx.doi.org/10.1177/00221678211020856.

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This article studies the impact of Kitchen God beliefs and worship on Chinese mentality and behavior, both consciously and unconsciously. At the conscious level, the evolution of the Kitchen God beliefs has gone through four stages; Nature God, Animal God, Half-animal/Half human God, and finally Human God. The evolution of the Kitchen God in China displays the features of a couple, aging and secularization. The experience of “returning to the sacred origin” can be obtained through Kitchen God worship by burning an old paper image of the Kitchen God and pasting of a new one of him beside the ki

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