Relevant bibliographies by topics / Chinese ritual

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Chinese ritual'

Author: Grafiati
Published: 11 December 2022
Last updated: 26 January 2023

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Journal articles on the topic "Chinese ritual"

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Sterckx, Roel. "An Ancient Chinese Horse Ritual." Early China 21 (1996): 47–79. http://dx.doi.org/10.1017/s0362502800003400.

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This article examines a section in the Shuihudi 睡虎地 Rishu 日書 (Daybooks) entitled “Horses” (ma 馬) which describes the instructions for the performance of a ritual to propitiate a horse spirit. The text is one of the earliest transmitted ritual liturgies involving the treatment of animals. It reveals a hitherto little known aspect of the role of animals in early Chinese religion; namely, the ritual worship of tutelary animal spirits and the performance of sacrifices for the benefit of animals. Furthermore, it corroborates the existence of magico-religious rituals involving the treatment of animals, and demonstrates that cultic worship of animal spirits, criticized by some masters of philosophy, was part of the religious practices of the elite in the late Warring States and early imperial period. The article presents an annotated translation of the “Horses” section, discusses its contents and significance in relation to equine imagery documented in received sources, and examines its value as a source for the perception of animals and animal ritual in late Warring States and early imperial China.
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Hornbeck, Ryan G., Brianna Bentley, and Justin L. Barrett. "Examining Special Patient Rituals in a Chinese Cultural Context: A Research Report." Journal of Cognition And Culture 15, no. 5 (November 11, 2015): 530–41. http://dx.doi.org/10.1163/15685373-12342164.

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Is reasoning about religious ritual tethered to ordinary, nonreligious human reasoning about actions? E. Thomas Lawson and Robert N. McCauley’s ritual form hypothesis (rfh) constitutes a cognitive approach to religious ritual – an explanatory theory that suggests people use ordinary human cognition to make specific predictions about ritual properties, relatively independent of cultural or religious particulars. Few studies assess the credibility ofrfhand further evidence is needed to generalize its predictions across cultures. Towards this end, we assessed culturally Chinese “special patient” rituals in Singapore. Our findings strongly supportrfhpredictions for special patient ritual repeatability, reversibility, sensory pageantry and emotionality.
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Hao, Pengcheng. "The Interaction of Virtue and Ritual in Chinese Politics." BCP Social Sciences & Humanities 16 (March 26, 2022): 642–45. http://dx.doi.org/10.54691/bcpssh.v16i.524.

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The word "virtue" is the core idea in Chinese political tradition, while "ritual" is the institutional shell in which the idea is implemented into the real political order. As the primary pair of opposites in political governance, virtue and ritual have been influencing each other and interacting with each other from the moment of their creation. The abstract ideal concept of virtue is constantly externalized into a concrete ritual system, and the external form of ritual constantly acquires abstract meaning. Political governance encompasses almost every aspect of human life, and the concept of virtue eventually becomes an omnipresent spirituality, while rituals become an all-encompassing cultural system in the interaction with virtue.
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Liu, Huwy-Min Lucia. "Ritual and pluralism: Incommensurable values and techniques of commensurability in contemporary urban Chinese funerals." Critique of Anthropology 40, no. 1 (January 8, 2020): 102–24. http://dx.doi.org/10.1177/0308275x19899447.

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The default funeral in Shanghai today consists of religious variations of a secular socialist civil ritual. Within this ritual, however, is a clear paradox: how can one create religious “variations” of a secular and socialist funeral that explicitly denies any recognition of spirits or the afterlife? How do socialist, religious, Confucian, and even Christian ideas of personhood and death become commensurable in one single ritual? This paper explores the relationships between incommensurable values through commemorations of the dead in Shanghai. This article not only shows how a single ritual can realize multiple seemingly incommensurable values but also details two different techniques for making such incommensurable values commensurable. My findings show that what makes value pluralism possible depends on how people conceptualize rituals. When people see rituals as following social conventions, there is more space for pluralism, but when people treat rituals as making personal testimonies, the possibility for pluralism decreases.
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Herrmann-Pillath, Carsten, Xingyuan Feng, and Man Guo. "Entrepreneurs and ritual in China's economic culture." Journal of Institutional Economics 15, no. 5 (May 9, 2019): 775–89. http://dx.doi.org/10.1017/s1744137419000201.

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AbstractCulture, mainly defined as values and beliefs, has recently attracted much attention in economics. Cultural practices receive less attention, as emphasized in anthropology. We argue that the notion of ‘ritual’ can enrich economic research on culture as a specific form of socially standardized interactions that create shared contexts and emotions to build mutual trust and community. China is an important case in point, because ritual is a central concern in common interpretations of traditional Chinese culture. We look at practices of Chinese entrepreneurs that activate rituals in various settings. We conclude that these phenomena can be analytically condensed in the cultural complex of a ‘ritual economy’.
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Nafsichah, Diyah Dariyatul, Djoko Saryono, and Sunoto Sunoto. "Pemertahanan Kebudayaan Tionghoa Bangka Melalui Ritual Lok Thung Dalam Cerpen Karya Sunlie Thomas Alexander." Jurnal Pendidikan: Teori, Penelitian, dan Pengembangan 6, no. 10 (October 15, 2021): 1615. http://dx.doi.org/10.17977/jptpp.v6i10.15069.

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<p><strong>Abstract:</strong> Sunlie Thomas Alexander is one of the writers of Chinese descent who raised the world of Chinese Bangka. One of his interesting short story is "Jelaga hio". In the short story, Alexander illustrates clearly how people of Chinese descent in Bangka maintain culture through a lok thung rite. With literary anthropology, the short story can be seen how the preservation of Bangka Chinese community culture through lok thung rituals. Referring to this approach, the research data is in the form of idiographic data in the form of text excerpts. The Lok Thung ritual is the identity of the Chinese community in Bangka originating from ancestral lands. With the lokthung ritual still held, the preservation of Bangka Chinese culture is maintained. In addition, through the lokthung ritual, cultural inheritance also occurs with the successors of the descendants of lok thung.</p><strong>Abstrak:</strong><em> </em>Sunlie Thomas Alexander merupakan salah satu seorang penulis keturunan Tionghoa yang mengangkat dunia Tionghoa Bangka. Salah satu cerpennya yang menarik adalah “Jelaga Hio”. Dalam cerpen tersebut, Alexander menggambarkan dengan jelas bagaimana orang-orang keturunan Tionghoa di Bangka mempertahankan kebudayaan melalui sebuah ritus lok thung. Dengan antropologi sastra, dalam cerpen tersebut dapat diketahui bagaimana pemertahanan kebudayaan komunitas Tionghoa Bangka melalui ritual lok thung. Merujuk pada pendekatan tersebut, maka data penelitian ini berupa data idiografis yang berupa kutipan teks. Ritual lok thung merupakan identitas komunitas Tionghoa di Bangka yang berasal dari tanah leluhur. Dengan masih diadakannya ritual lokthung, maka pemertahanan kebudayaan Tionghoa Bangka tetap terjaga. Selain itu, melalui ritual lokthung, pewarisan kebudayaan juga terjadi dengan adanya penerus-penerus keturunan lok thung.
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Ruan, Ji. "Ritual Capital." Asian Journal of Social Science 45, no. 3 (2017): 316–39. http://dx.doi.org/10.1163/15685314-04503005.

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This research focuses on the use of guanxi (Chinese personal connections) in everyday urban life. Although there is much research focused on guanxi, little is known about the specific tactics of developing and using guanxi in Chinese urban society. The study presented here aims to fill this gap. Data was drawn from two ethnographic studies of school place allocation in two Chinese cities during 2012 and 2013. The research finds that ritual is vital in all forms of la guanxi (instrumental guanxi practice) and that ritual exists at almost every stage of this process. The practice of ritual becomes an important way of using and developing one’s guanxi capital, and “instrumental li” is the shared value behind ritual practice in guanxi. Based on this finding, a new concept called “ritual capital” is proposed. This refers to a part of an individual’s social capital that is mainly established and maintained by the practice of proper ritual; namely, the ability to use ritual for resources or benefits.
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Kepirianto, Catur, Siti Mariam, and Vanessa Febe Purnomo. "Food Offering Culture at Chinese Rituals in Semarang Chinatown Coastal Community." E3S Web of Conferences 317 (2021): 01028. http://dx.doi.org/10.1051/e3sconf/202131701028.

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Food offering culture in Chinese ritual activities is a form of local wisdom in the religious system and as a medium of communication with Gods and ancestors. Food offerings in Semarang Chinese coastal community rituals are knowledgeable to increase people's awareness of religious consciousness, religious tourism, and culinary culture, especially local language, environmental and cultural identity. The research purpose is to describe various food names and offerings at Chinese ceremonies and ritual activities. It is descriptive qualitative research and refers to the theory of naming systems and meaning as symbols. The research applies observing, collecting, processing, and analyzing data. The research findings describe ritual and cultural ceremonies and celebrations in Semarang Chinatown, such as Chinese New Year, Ceng Beng ritual, festival rebutan, and eating Bakcang celebration. Food offerings imply specific meanings. Kue moho in the Cap Go Meh celebration is a symbol of much luck and fortune. Bakpao symbolizes joy and gentleness. Kue keranjang is a symbol of prosperity. Eating rice cake symbolizes long life and prosperity. Sweets are symbols of the sweet life. Citrus fruits symbolize harmony, and bananas are symbols of prosperity.
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Wu, Yue, Hui’e Liang, Yijun Shen, and Qianling Jiang. "The Ritualization of Classic Confucian Spirit of Jing (Reverence and Respect): Evidence from Traditional Chinese Capping Ritual." Religions 13, no. 10 (October 19, 2022): 989. http://dx.doi.org/10.3390/rel13100989.

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In ancient China, all moral concepts are based on Li禮 (ritual). Jing敬 (reverence and respect) is one of the core categories of Confucian ritual spirituality and has rich ideological connotations. This study discusses how Confucianism realizes the ritualization of jing and constructs its symbolic system in the capping ritual to strengthen adult consciousness and social responsibility. First, based on relevant classic texts, we clarify the internal relationship between traditional ritual spirituality and jing. Then, we present an overview of the coming-of-age ceremony and discuss how religious beliefs and rituals incorporate Confucian ethical values and aesthetics. Finally, from the ritual uses of time, space, and behavior, we examine the meaning of jing in the specific practice of the traditional Chinese capping ritual and how it is conveyed to participants and observers through ritual implements and behaviors. The results show the capping ritual as an important life etiquette, and Confucianism injects the spirit of jing into every phase to cultivate an emotional response that will instantiate a moral ideal applicable to individuals and the state. In complex, modern societies, it is important to condense the Confucian spiritual connotation of jing and integrate it into modern coming-of-age rites.
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Kádár, Dániel Z., and Juliane House. "Ritual frames." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 30, no. 1 (December 3, 2019): 142–68. http://dx.doi.org/10.1075/prag.19018.kad.

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Abstract Our study provides a corpus-based contrastive pragmatic investigation of the expressions please in English and qing 请 in Chinese. We define such expressions as ‘ritual frame indicating expressions’ (henceforth RFIEs) and argue that RFIEs are deployed in settings where it is important to show awareness of the rights and obligations. ‘Ritual frame’ encompasses a cluster of standard situations. On the one hand the corpus-based investigation of ritual provides an innovative complement to sociopragmatic approaches to ritual behaviour because they reveal how RFIEs that indicate ritual spread across a cluster of standard situations. On the other hand, it allows the researcher to contrast the scope of ritual across lingua-cultures by comparatively looking into the standard situations in which a particular RFIE is deployed. Findings of our data analysis point to intriguing differences between English and Chinese RFIEs, as well as relevant lingua-cultural reasons behind such differences.
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Dissertations / Theses on the topic "Chinese ritual"

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Robinson, Rebecca. "Ritual and sincerity in early Chinese mourning rituals." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106338.

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This thesis examines the emphasis Eastern Han (24 – 220 CE) men placed on mourning their mothers and peers within the context of ritual theory and practice. The ritual texts, used as the basis for an imperial ritual reform in 31 BCE, provided instructions on how to properly perform the mourning rites, as well as whom to mourn. Full mourning was to be worn for fathers and superiors, yet in the Eastern Han, many did not heed these prescriptions, choosing in addition to mourn their mothers, equals, or inferiors, thereby subverting the traditional patriarchal model. By examining theories of ritual current in the Han, the mourning prescriptions themselves, and introducing the concept of sincerity in ritual, I argue that the changes in mourning patterns during the Eastern Han are indicative of the beginnings of a fundamental change in beliefs towards ritual and the ancestors.
Cette thèse examine l'importance que les hommes des Han orientaux (24 – 220 EC) accordaient au deuil envers leurs mères et leurs semblables dans le cadre de la théorie et de la pratique du rituel. Les textes rituels, sur lesquels fut établie une réforme impériale du rituel en 31 AEC, fournissaient les instructions nécessaires pour déterminer comment performer correctement les rituels de deuil, de même que ceux et celles à qui ces rituels pouvaient être adressés. Le deuil complet devait être observé pour les pères et les supérieurs, mais chez les Han orientaux, plusieurs n'observèrent pas ces directives et choisirent plutôt de porter le deuil de leurs mères, de leurs égaux, voire de leurs subordonnés, renversant ainsi le modèle patriarcal traditionnel. Grâce à une analyse des théories du rituel pratiqué chez les Han, des directives relatives au deuil elles-mêmes, et en introduisant le concept de la sincérité dans le rituel, j'avance que les changements dans les structures du deuil au cours de la période des Han orientaux révèlent les premier changement fondamentaux dans les croyances envers le rituel et les ancêtres.
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Chiang, Fu-Chen. "Models in Taoist liturgical texts. Typology, Transmission and Usage : a case study of the Guangcheng yizhi and the Guangcheng tradition in modern Sichuan." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5001/document.

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L’objectif de cette thèse est d’analyser une vaste collection de textes rituels taoïstes, le Guangcheng yizhi, qui a été compilé dans la province du Sichuan au 18e siècle. Cette collection est le fondement d’une tradition liturgique locale toujours vivante. La thèse aborde cette collection à la fois par une approche historique, en donnant le contexte social et religieux et en retraçant le processus de la compilation, de l’impression et de la diffusion, et par une approche de travail sur le terrain pour comprendre sa mise en pratique. Les deux premiers chapitres introduisent l’histoire du taoïsme au Sichuan depuis la dynastie des Qing jusqu’aujourd’hui, et plus précisément l’histoire textuelle du Guangcheng yizhi. Les chapitres suivants développent l’analyse de la tradition Guangcheng en développant la notion de "taoïste Guangcheng", et en explorant la typologie et la structure de ses rituels. Il s’intéresse à la construction d’un grand rituel par la combinaison de rites indépendants, et ce que ce processus nous apprend de la carte mentale que les taoïstes Guangcheng ont du répertoire de leur tradition. Enfin, le chapitre 6 développe le cas des rituels de repaiement de la dette de vie (huanshousheng) dans la tradition Guangcheng
The basic theme of this dissertation is to understand a large collection of Taoist ritual texts from Sichuan, Guangcheng yizhi, first compiled in the 18th century and forming the basis of a living local ritual tradition. The dissertation uses both the historical approach (looking at the history of compiling, printing and using the collection) and fieldwork. The first two chapters introduce the history of Taoism in Sichuan since the Qing dynasty, and of the Guangcheng texts in particular. Then it explores the Guangcheng tradition developing notions such as “Guangcheng Taoist”, and the structure and typology of rituals. It analyses the building of a grand ritual and its “rundown” made of many smaller rites; this sheds light on the mental map of Taoists as they appropriate the shared ritual repertoire of their tradition. Finally chapter 6 analyses the ritual of repayment of life debt (huanshousheng) in the Guangcheng tradition
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Jones, Anthony. "Ritual Awareness, Symbolism and Creativity in Shi Jing Poetics." University of Sydney, 2006. http://hdl.handle.net/2123/1527.

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Master of Arts
For more than two thousand years, the collection of poetry simply referred to as the Shi Jing, (“The Classic of Poetry”, “Book of Odes” or “Book of Songs”), has shaped the Chinese literary landscape. The classic is one of the central influences on the development of later Chinese poetry, and can appropriately be considered a major contributor to the habits of expression, imagery and structure which remained dominant until the nineteenth century.
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Wong, Ling-ling. "Tso Yueh-tzu : the post-natal ritual of Han Chinese women in Taiwan." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.284331.

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Wang, Dongxia. "Ritual as communication in academic organizations : a case analysis of a Chinese institution." HKBU Institutional Repository, 2006. http://repository.hkbu.edu.hk/etd_ra/705.

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Wu, Nengchang. "Rituels, divinités et société locale : une étude sur la tradition des maîtres rituels du Lingying-tang à l’ouest du Fujian." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5035/document.

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Prenant principalement appui sur des matériaux de terrain et des documents historiques, la présente étude examine la tradition des maîtres rituels taoïstes. Celle-ci a été une des traditions religieuses les plus vivantes en Chine méridionale, depuis la dynastie des Song (960-1279). Il s’agit d’une tradition d’exorcisme qui a emprunté beaucoup d’éléments au tantrisme. Elle s’est bien intégrée au taoïsme tout en révélant des relations subtiles entre le taoïsme et la religion populaire. D’un point de vue ethnographique, les maîtres rituels constituent un groupe important de spécialistes de rituels à l’ouest du Fujian, au sud-est de la Chine. D’un point de vue historique, chez les maîtres rituels contemporains se trouvent des éléments qui remontent à l’antiquité. Ainsi, la céation et la maîtrise de soldats du monde invisible pour conjurer les êtres malfaisants en faveur du peuple constituent un trait caractéristique. La tradition des maîtres rituels a joué un rôle important non seulement dans la vie quotidienne du peuple, mais aussi dans les processus socio-culturels régionaux. Le présent travail étudie notamment un mythe de « batailles de méthodes » entre des maîtres rituels et des mauvais esprits qui a trouvé sa place dans un contexte de conflits ethniques à l’ouest du Fujian. Il examine aussi un culte des maîtres rituels qui a donné l’occasion aux différents groupes sociaux d’exprimer leurs compréhensions de leur légitimité, ainsi que des rituels d’ordination et des rituels servant à cacher les âmes humaines des mauvais esprits, rites de vie qui contribuent aussi à la construction de la communauté
Relying mainly on field materials and historical documents, this study examines the tradition of Daoist ritual masters; one of the liveliest religious traditions in South China since the Song Dynasty (960-1279). It is a tradition of exorcism which borrowed many elements from Tantrism; but it is also well integrated into Daoism while revealing subtle relations between Daoism and popular religion. From an ethnographic perspective, ritual masters are an important group of ritual specialists in western Fujian in Southeast China. From a historical point of view, among contemporary ritual masters, we can find many elements that date back to antiquity. Thus the making and mastery of soldiers of the invisible world for exorcising evil beings to save the people is a characteristic feature. The tradition of ritual masters has played an important role not only in the daily life of the people, but also in regional socio-cultural processes. In this regard, the present work studies a myth of “magic warfare” between ritual masters and evil spirits that has found its place in a context of ethnic conflict in western Fujian. It also examines a cult of ritual masters which gave the opportunity for different groups to express their understandings regarding legitimacy, as well as ordination rituals and rituals to hide human souls from evil spirits, that is, life rites which contribute also to the construction of community life
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Liu, F. S. "A documented historical and analytical study of Chinese ritual and ceremonial dance from the second millenium BC to the thirteenth century." Thesis, Trinity Laban Conservatoire of Music and Dance, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376454.

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Lam, Ching-wah. "The lost tradition : changing interpretations of music in the three Chinese Confucian ritual classics from the Han to the Qing dynasty." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1023/.

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Jing, Yujuan. "Reconstructing Ancient Chinese Cultural Memory in the Context of Xianxia TV Drama." Thesis, Uppsala universitet, Institutionen för informatik och media, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446181.

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This study explores how Chinese ancient cultural memory is constructed, and specifically how it is reconstructed through Chinese Xianxia TV dramas during the past five years. Ancient Chinese culture has become a hit in Chinese popular culture today, in which Xianxia TV dramas draw the biggest audiences. This study focuses on the ways, namely the transformations between cultural memory as storage memory to cultural memory as living functional memory, in which the Xianxia genre reconstructs the past. Bringing together a ritual view of communication, cultural memory and participatory culture, it applies a cultural approach to communication, which refers to the production and the fandom reception of Xianxia TV drama. Meanwhile, the perspective of culture industry provides a critical dimension to look into this highly commercial genre. This study is based on the analysis of content and representations of the theme song lyrics, posters and the general narratives of six selected Xianxia TV dramas, as well as a virtual ethnography of fan-generated videos and their comments. The findings suggest that, the reconstruction of ancient Chinese cultural memory in Xianxia TV dramas is a complex interplay between the culture industry logics of Xianxia production and the passionate participatory fan culture. The limited representations of the past in the series are absorbed and practiced by the fan audiences. Through fan practices, the fans extend the media text with their passion and knowledge of ancient culture, attaching the cultural memory into their present real-life cultural identity and hence vigorously transforming cultural memory from storage memory into functional memory.  This study speaks to the lack of bottom-up perspectives in the studies of the ancient culture revival trend in China, and it contributes to a deeper scholarly understanding of the Xianxia genre.
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伍煥堅. "金文中所見與酒禮相關之禮制及文字研究= A study of related etiquette and words of ritual use of wine as shown in the inscriptions on bronze wares of the Zhou dynasty." HKBU Institutional Repository, 2018. https://repository.hkbu.edu.hk/etd_oa/565.

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第一章陳述周代酒禮的研究狀況。當時的酒禮的類別、內容、程序等都有很大的探討空間，但是首先要打破銘文釋讀的障礙。我提出從古文字形構的角度考察禮儀的雛形，隨即在第二章實踐。經過考察與祼禮有關的瓚、將等字的本義，勾勒字義的引申關係，用來訓釋銘文語境中的具體含義，以此為基礎來說明了瓚、將兩種事物的禮儀用途，結果得出銘文瓚字既是表示飲酒的工具也是表示獻酒的動詞，其中瓚字由於詞性變換而孳乳出「口+瓚」、「吅+瓚」的寫法，為 、 字。銘文「口+瓚」、「吅+瓚」的寫法，按辭例都表示讓人酒飲義，兩字是在「瓚」字的基礎上添加了「口」或「吅」，屬標示動詞用法的表義符號。至於祼將的將則屬於同源分化，由本指奉持的將字添加瓚形，產生了專指祼將（獻酒）的 字。第二章又牽涉到「X+某+出入/逆洀+事/將令」的辭例，X位置皆有供酒食之意，不應籠統以協助義當之，將命明顯是傳話之意。在飲食禮中設有訝者，兼任迎賓並傳達主賓之言。出入/逆洀乃形容傳命之行為，學者以為是名詞，指王的使者，非是。透過《儀禮》飲食禮儀程序的展現，可以反映這種套語所描述的實際內容。第三、四章討論「饗禮」，以主題用品劃分饗禮的類別，可以分為饗酒和饗醴兩種。在歸納銘文有「饗」字的辭例時，我發現了「饗醴」有「侑」，「饗酒」無「侑」的現象。侑是勸的意思，因飲料的種類有別，而有勸和不勸之別，反映了周初飲酒觀念對後來用酒制度的影響。類似的辭例用字上的差別未盡被揭櫫，而這些差別是還可以解決一些文字釋義的問題，例如飲、厚、懿、莤等字被討論過不少，可是還未算審諦。重新考察辭例後，可見飲不用於醴，厚、懿和醴、醫等事物有關，藉此對個別經傳文句提出新見，也進一步瞭解飲酒禮儀的內涵。第五、六章圍繞�字的本義、辭例、禮制、思想等各個方面做討論。�字形義蘊涵了飲酒行為，也是飲酒禮的基本模式，字中每一個部件，都可以在三《禮》所見的飲酒禮中找到實物，而�字包含了招待的義項，也和文獻以酒作為招待賓客的主要用品相符。 Documents from the early Western Zhou already indicate significant ideological differences between the Shang and Zhou dynasties. Instructions and commands written down in the da yu ding bronze inscription and the jiu gao ("royal mandate regarding drunkenness") chapter of the Shangshu, for example, show that the Zhou believed that the downfall of the Shang dynasty was brought on by their excessive indulgence in alcohol, and that they intended to admonish their own people for this behavior. However, the widespread use of bronze drinking vessels up until the mid-Western Zhou period suggests that this idea was only held up by the ruling elite of the early Western Zhou and did not expand throughout the entire territory. Only when the Zhou developed their own distinctive culinary and ritual culture from the mid-Western period on, bronze drinking vessels started to disappear from daily use. But the decrease of bronze drinking vessels does not necessarily mean that drinking alcohol for ritual purposes had been banned. From the mid-Western Zhou throughout the entire Eastern Zhou period characters related to these rituals--e.g. jiu酒（wine）, yin 飲 ("to drink"), xiang 饗 ("to offer food and drinks"), guan 祼 ("to pour out libation") and zan 瓚 ("libation cup")--continue to appear on bronze inscriptions and show that the use of alcohol was still an indispensable part within court meetings. Only the form, quantity and quality of the alcohol vessels and drinking habits underwent changes, but they had not been forbidden categorically. The aim of this thesis is to outline the evolution of ritual ceremonies involving the use of alcohol vessels during the mid-Western Zhou period. By this, I attempt to demonstrate that the importance of offering alcohol drastically declined during this era. One indicator for this development is the decline in offering jiu 酒 ("wine") and its replacement with li 醴 ("sweet wine"). Due to its lower levels of alcohol, a higher amount of "sweet wine" could be consumed without becoming intoxicated and was therefore more suitable in the effort to abide the instructions given by the founding fathers of the dynasty. Besides a comparison of the terms jiu 酒 and li 醴, this thesis also offers new paleographic and phonologic analyses of related characters--e.g. suo 縮 ("filter"), yin 飲 ("to drink"), hou 厚 ("richness"), yi 懿 ("fine"), zan 瓚 ("libation cup"), guan 祼 ("to pour out libation"), etc.--to contrast the ritual system as described in the old texts with the bronze inscriptions according to the shape and sound of the character as well as the actual artifact.
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Books on the topic "Chinese ritual"

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Rawson, Jessica. Chinese bronzes: Art and ritual. London: Published for the Trustees of the British Museum in association with the Sainsbury Centre for Visual Arts, University of East Anglia, 1987.

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Williamson, Leslie. Archaic Chinese script and ritual bronzes. 2nd ed. Bridgewater, UK: Yi Publishing, 1996.

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Williamson, Leslie. Archaic Chinese script and ritual jades. Bridgwater, UK: Yi Publishing, 1996.

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Lidong, Zhang, ed. The MacLean collection: Chinese ritual bronzes. [Chicago, Ill.]: MacLean Collection, 2010.

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Taoist ritual in Chinese society and history. New York: Macmillan, 1987.

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Centre, Wee Kim Wee, ed. Ritual is theatre, theatre is ritual: Tang-ki, Chinese spirit medium worship. Singapore: Wee Kim Wee Centre, Singapore Management University, 2006.

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Martin, Kern, ed. Text and ritual in early China. Seattle: University of Washington Press, 2005.

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Chinese ancestor worship: A practice and ritual oriented approach to understanding Chinese culture. Newcastle upon Tyne: Cambridge Scholars, 2010.

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Feuchtwang, Stephan. The anthropology of religion, charisma, and ghosts: Chinese lessons for adequate theory. Berlin: W. de Gruyter, 2010.

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Mu, Yang. From ritual to allegory: Seven essays in early Chinese poetry. Hong Kong: Chinese University Press, 1988.

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Book chapters on the topic "Chinese ritual"

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Capitanio, Joshua. "Religious Ritual." In The Wiley-Blackwell Companion to Chinese Religions, 309–33. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444361995.ch14.

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Litian, Fang. "Buddhist system and ritual." In Chinese Buddhism and Traditional Culture, 115–27. New York : Routledge, 2019. | Series: China perspectives: Routledge, 2018. http://dx.doi.org/10.4324/9781315720487-5.

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Zhao, Xiaohuan. "Ritual and ritual performance in early China." In Chinese Theatre: An Illustrated History Through Nuoxi and Mulianxi, 23–63. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315460291-3.

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Boretz, Avron. "Ritual Violence and Violent Ritual in Chinese Popular Religion." In The Blackwell Companion to Religion and Violence, 473–84. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444395747.ch38.

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Hughes-Warrington, Marnie. "Wonder against ritual: strange Chinese histories." In History as Wonder, 62–80. London ; New York, NY : Routledge/Taylor & Francis Group, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9780429427169-4.

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Wang, Yueqing, Qinggang Bao, and Guoxing Guan. "Ritual Propriety (li, 礼)." In History of Chinese Philosophy Through Its Key Terms, 141–49. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-2572-8_11.

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Jones, Stephen. "Ritual performance in changing local society." In Fieldwork in Modern Chinese History, 82–95. London; New York : Routledge/Taylor & Francis Group, 2020. |: Routledge, 2019. http://dx.doi.org/10.4324/9780429293078-7.

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Huan, Changpeng. "The Strategic Ritual of Emotionality." In Journalistic Stance in Chinese and Australian Hard News, 97–113. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-13-0791-1_6.

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Fiskesjö, Magnus. "Agamben and the Chinese forced-confession ritual." In Philosophy on Fieldwork, 27–47. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003086253-2.

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Hung, Wu. "The Art of “Ritual Artifacts” (Liqi): Discourse and Practice." In A Companion to Chinese Art, 233–53. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2015. http://dx.doi.org/10.1002/9781118885215.ch11.

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Conference papers on the topic "Chinese ritual"

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Berezkin, Rostislav. "ON THE SPREAD OF BUDDHIST STORIES IN FOLK MILIEU: THE PRECIOUS SCROLL OF GUANYIN WITH A FISH BASKET IN RECITATION PRACTICE OF THE CHANGSHU AREA OF JIANGSU, CHINA." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.11.

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The story of Bodhisattva Guanyin with a Fish Basket (or Fishmonger Guanyin) already has attracted attention of scholars of Chinese literature and popular beliefs, as it represents an indigenous modification of the Indian Buddhist deity; but until now scholars in different countries mainly have studied textual variants of this story dating back to the late 19th — early 20th centuries. At the same time, precious scroll devoted to the story of Guanyin with a Fish Basket is still recited by local performers in the city of Changshu and its vicinity now. The analysis of the Precious Scroll of Guanyin with a Fish Basket in the context of recitation practice of “telling scriptures” in Changshu allows demonstrating the special features of functioning of a Chinese Buddhist narrative in the folk ritual practice. In this variant of a precious scroll, the story of Bodhisattva Guanyin converting the inhabitants of a fishermen village is combined with the veneration of local tutelary deities, placed on the “family altars”; thus representing the secularized form of Chinese Buddhist devotion.
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Keidun, Irina. "CURRENT PROBLEMS IN THE STUDY OF CONFUCIAN CLASSICS (BASED ON THE TEXT OF LI JI)." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.15.

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The article attempts to analyze the canonical Confucian treatise Li Ji from the philosophical and religious studies’ perspective. Utilizing the information contained in the text, this article reconstructs the content of the ancient Chinese rituals of the life cycle — initiation, marriage, funeral and mourning, all of which served to trace and formalize changes in a person’s social status, securing his transition to a new position. Structure, functions and symbolism of ancient Chinese transitional ceremonies generally correspond with the theory of rituals of passage developed by the French researcher A. van Gennep. The results of this work demonstrate that the treatise may in the future become the object of close attention of researchers from various scientific branches, analyzing the panhuman universals of spiritual development.
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Wan Hafiz, Wan Zainal Shukri, Gan Mei Yen, Abdul Wahab Mohamad Rahijan, and Wenjie Cai. "CHINESE FOOD CULTURE AND FESTIVAL: ROLE AND SYMBOLIC MEANING AMONG HOKKIEN MILLENNIALS." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.023.

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The practice of preparing and consumption traditional food at home is the foci in most traditional celebrations, mostly accompanied by rich ethnic rituals, practice and symbolic meanings. However, studies showed changes in lifestyle and work demands in post-modernity have impacted the significance of century’s old ethnic practices in modern life. Millennials (those born between 1980s - 1990s) are more attracted to branding and commercial foods rather than festival foods. This presents an imminent risk of an erosion of Chinese festival foods and cultural identity. This study explores the symbolic meanings of the Hokkien festival foods, factors influencing the consumption of Hokkien festival foods, and role of Hokkien festival foods among Hokkien millennials. Adopting an interpretivist approach, twenty participants who identified themselves as Chinese Hokkien and were born between 1980s - 1999s in Negeri Sembilan were interviewed for the purposes of data collection. The symbolic meaning of Hokkien festival foods among Hokkien millennials were maintaining relationship with their ancestors by following festive traditions and spending quality time with family members. The role of Hokkien festival foods were to celebrate the traditions, culture and heritage as well as pass those traditions on to the younger generations. There were three main factors that influenced Hokkien festival food consumption, which were changed or set aside in keeping with a more modern lifestyle, affected by the attitude of the younger generation and the fact that parents failed to pass on the traditions.
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Hu, Peng, Xiaodong Pan, and Zhen Yang. "Threshold of Natural Ritical Wind Velocity for Driving Safety in Pastoral Area." In Tenth International Conference of Chinese Transportation Professionals (ICCTP). Reston, VA: American Society of Civil Engineers, 2010. http://dx.doi.org/10.1061/41127(382)67.

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Reports on the topic "Chinese ritual"

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Briggs, Andrew. Feng Shui and Chinese Rituals of Death across the Oregon Landscape. Portland State University Library, January 2000. http://dx.doi.org/10.15760/geogmaster.18.

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