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In Japan, a country popularly perceived as highly secularized and technologically advanced, ontological assumptions about spirits (tama or tamashii) seem to be quite deeply ingrained in the cultural fabric. From ancestor cults to anime, spirits, ghosts, and other invisible dimensions of reality appear to be pervasive. In Spirits and Animism in Contemporary Japan (Bloomsbury Academic, 2019), international scholars from various backgrounds consider together this “invisible empire” and highlight the “agency of the intangible.” The contributors of this edited volume approach spirits and animism in contemporary Japan from diverse perspectives. Satō Hiroo opens the book with a chapter on the transformation in Japanese visions of the afterlife, the status of the dead, and regional traditions of memorialization. Andrea De Antoni looks further into the ontology of spirits via an investigation into recent cases of spirit possession (tsuki, hyōi) that is treated at the Kenmi Shrine in Shikoku. Jason Josephson-Storm traces both the European and Japanese genealogies of theorizing “primitive” civilizations and their beliefs in spirits, magic, and an animated nature. In Fabio Rambelli's chapter, a unique type of epistemological system for understanding the existence of spirits is introduced: Minataka Kumagusu's “Minakata mandala,” which involves Buddhist philosophy, Western science, and an awareness of the Japanese folk tradition all at the same time. In Ellen Van Goethem's chapter, she explores how and why there were widespread assumptions about how the city of Kyoto was animated by invisible agencies such as guardian spirits and the flow of qi (Jp. Ki). Carina Roth continues the discussion on enchanted landscapes by drawing our attention to “power spots” (pawā supotto) and “healing” forests as recent developments in contemporary Japanese religiosity. Focusing on the role of media in the public perceptions of new religious movements (NRMs) and their animistic positions, Ioannis Gaitanidis shows how the media paradoxically both helps to normalize animism as part of “traditional” Japanese culture while chastising animistic NRM's egregious behaviors. Concerning spirits in modern Japanese fiction, another type of powerful media in contemporary Japanese society, Rebecca Suter identifies in her chapter a “fantastic hesitation” that authors take on, which opens doors to the “undecidability of reality” that seems to be a main gateway to the spirit world. Centering on the media arts scene in Japan, Mauro Arrighi in his chapter highlights how animism serves as one of the main creative sources for contemporary artists. Then, Jolyon Thomas turns our focus to anime and their depictions of humanity's connection with nature. In doing so, he invites us to reflect on the term “animism” and how the spirits of anime are really rooted in late capitalist modernity with its attendant pleasures and woes. In the closing chapter, Andrea Castiglioni points out a growing tendency in recent Japanese films to focus on violent spirit entities (araburugami), rather than benign figures. He argues that this perhaps is related to the emergence of a new kind of national identity for Japan as a country that is uniquely able to control the unpredictability of nature and malignant invisible agencies. In this podcast episode, I spoke with the editor of this edited volume, Dr. Fabio Rambelli. Fabio Rambelli is a professor in the Department of Religious Studies at the University of California, Santa Barbara. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
In Japan, a country popularly perceived as highly secularized and technologically advanced, ontological assumptions about spirits (tama or tamashii) seem to be quite deeply ingrained in the cultural fabric. From ancestor cults to anime, spirits, ghosts, and other invisible dimensions of reality appear to be pervasive. In Spirits and Animism in Contemporary Japan (Bloomsbury Academic, 2019), international scholars from various backgrounds consider together this “invisible empire” and highlight the “agency of the intangible.” The contributors of this edited volume approach spirits and animism in contemporary Japan from diverse perspectives. Satō Hiroo opens the book with a chapter on the transformation in Japanese visions of the afterlife, the status of the dead, and regional traditions of memorialization. Andrea De Antoni looks further into the ontology of spirits via an investigation into recent cases of spirit possession (tsuki, hyōi) that is treated at the Kenmi Shrine in Shikoku. Jason Josephson-Storm traces both the European and Japanese genealogies of theorizing “primitive” civilizations and their beliefs in spirits, magic, and an animated nature. In Fabio Rambelli's chapter, a unique type of epistemological system for understanding the existence of spirits is introduced: Minataka Kumagusu's “Minakata mandala,” which involves Buddhist philosophy, Western science, and an awareness of the Japanese folk tradition all at the same time. In Ellen Van Goethem's chapter, she explores how and why there were widespread assumptions about how the city of Kyoto was animated by invisible agencies such as guardian spirits and the flow of qi (Jp. Ki). Carina Roth continues the discussion on enchanted landscapes by drawing our attention to “power spots” (pawā supotto) and “healing” forests as recent developments in contemporary Japanese religiosity. Focusing on the role of media in the public perceptions of new religious movements (NRMs) and their animistic positions, Ioannis Gaitanidis shows how the media paradoxically both helps to normalize animism as part of “traditional” Japanese culture while chastising animistic NRM's egregious behaviors. Concerning spirits in modern Japanese fiction, another type of powerful media in contemporary Japanese society, Rebecca Suter identifies in her chapter a “fantastic hesitation” that authors take on, which opens doors to the “undecidability of reality” that seems to be a main gateway to the spirit world. Centering on the media arts scene in Japan, Mauro Arrighi in his chapter highlights how animism serves as one of the main creative sources for contemporary artists. Then, Jolyon Thomas turns our focus to anime and their depictions of humanity's connection with nature. In doing so, he invites us to reflect on the term “animism” and how the spirits of anime are really rooted in late capitalist modernity with its attendant pleasures and woes. In the closing chapter, Andrea Castiglioni points out a growing tendency in recent Japanese films to focus on violent spirit entities (araburugami), rather than benign figures. He argues that this perhaps is related to the emergence of a new kind of national identity for Japan as a country that is uniquely able to control the unpredictability of nature and malignant invisible agencies. In this podcast episode, I spoke with the editor of this edited volume, Dr. Fabio Rambelli. Fabio Rambelli is a professor in the Department of Religious Studies at the University of California, Santa Barbara. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/folkore
In Japan, a country popularly perceived as highly secularized and technologically advanced, ontological assumptions about spirits (tama or tamashii) seem to be quite deeply ingrained in the cultural fabric. From ancestor cults to anime, spirits, ghosts, and other invisible dimensions of reality appear to be pervasive. In Spirits and Animism in Contemporary Japan (Bloomsbury Academic, 2019), international scholars from various backgrounds consider together this “invisible empire” and highlight the “agency of the intangible.” The contributors of this edited volume approach spirits and animism in contemporary Japan from diverse perspectives. Satō Hiroo opens the book with a chapter on the transformation in Japanese visions of the afterlife, the status of the dead, and regional traditions of memorialization. Andrea De Antoni looks further into the ontology of spirits via an investigation into recent cases of spirit possession (tsuki, hyōi) that is treated at the Kenmi Shrine in Shikoku. Jason Josephson-Storm traces both the European and Japanese genealogies of theorizing “primitive” civilizations and their beliefs in spirits, magic, and an animated nature. In Fabio Rambelli's chapter, a unique type of epistemological system for understanding the existence of spirits is introduced: Minataka Kumagusu's “Minakata mandala,” which involves Buddhist philosophy, Western science, and an awareness of the Japanese folk tradition all at the same time. In Ellen Van Goethem's chapter, she explores how and why there were widespread assumptions about how the city of Kyoto was animated by invisible agencies such as guardian spirits and the flow of qi (Jp. Ki). Carina Roth continues the discussion on enchanted landscapes by drawing our attention to “power spots” (pawā supotto) and “healing” forests as recent developments in contemporary Japanese religiosity. Focusing on the role of media in the public perceptions of new religious movements (NRMs) and their animistic positions, Ioannis Gaitanidis shows how the media paradoxically both helps to normalize animism as part of “traditional” Japanese culture while chastising animistic NRM's egregious behaviors. Concerning spirits in modern Japanese fiction, another type of powerful media in contemporary Japanese society, Rebecca Suter identifies in her chapter a “fantastic hesitation” that authors take on, which opens doors to the “undecidability of reality” that seems to be a main gateway to the spirit world. Centering on the media arts scene in Japan, Mauro Arrighi in his chapter highlights how animism serves as one of the main creative sources for contemporary artists. Then, Jolyon Thomas turns our focus to anime and their depictions of humanity's connection with nature. In doing so, he invites us to reflect on the term “animism” and how the spirits of anime are really rooted in late capitalist modernity with its attendant pleasures and woes. In the closing chapter, Andrea Castiglioni points out a growing tendency in recent Japanese films to focus on violent spirit entities (araburugami), rather than benign figures. He argues that this perhaps is related to the emergence of a new kind of national identity for Japan as a country that is uniquely able to control the unpredictability of nature and malignant invisible agencies. In this podcast episode, I spoke with the editor of this edited volume, Dr. Fabio Rambelli. Fabio Rambelli is a professor in the Department of Religious Studies at the University of California, Santa Barbara. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology
In Japan, a country popularly perceived as highly secularized and technologically advanced, ontological assumptions about spirits (tama or tamashii) seem to be quite deeply ingrained in the cultural fabric. From ancestor cults to anime, spirits, ghosts, and other invisible dimensions of reality appear to be pervasive. In Spirits and Animism in Contemporary Japan (Bloomsbury Academic, 2019), international scholars from various backgrounds consider together this “invisible empire” and highlight the “agency of the intangible.” The contributors of this edited volume approach spirits and animism in contemporary Japan from diverse perspectives. Satō Hiroo opens the book with a chapter on the transformation in Japanese visions of the afterlife, the status of the dead, and regional traditions of memorialization. Andrea De Antoni looks further into the ontology of spirits via an investigation into recent cases of spirit possession (tsuki, hyōi) that is treated at the Kenmi Shrine in Shikoku. Jason Josephson-Storm traces both the European and Japanese genealogies of theorizing “primitive” civilizations and their beliefs in spirits, magic, and an animated nature. In Fabio Rambelli's chapter, a unique type of epistemological system for understanding the existence of spirits is introduced: Minataka Kumagusu's “Minakata mandala,” which involves Buddhist philosophy, Western science, and an awareness of the Japanese folk tradition all at the same time. In Ellen Van Goethem's chapter, she explores how and why there were widespread assumptions about how the city of Kyoto was animated by invisible agencies such as guardian spirits and the flow of qi (Jp. Ki). Carina Roth continues the discussion on enchanted landscapes by drawing our attention to “power spots” (pawā supotto) and “healing” forests as recent developments in contemporary Japanese religiosity. Focusing on the role of media in the public perceptions of new religious movements (NRMs) and their animistic positions, Ioannis Gaitanidis shows how the media paradoxically both helps to normalize animism as part of “traditional” Japanese culture while chastising animistic NRM's egregious behaviors. Concerning spirits in modern Japanese fiction, another type of powerful media in contemporary Japanese society, Rebecca Suter identifies in her chapter a “fantastic hesitation” that authors take on, which opens doors to the “undecidability of reality” that seems to be a main gateway to the spirit world. Centering on the media arts scene in Japan, Mauro Arrighi in his chapter highlights how animism serves as one of the main creative sources for contemporary artists. Then, Jolyon Thomas turns our focus to anime and their depictions of humanity's connection with nature. In doing so, he invites us to reflect on the term “animism” and how the spirits of anime are really rooted in late capitalist modernity with its attendant pleasures and woes. In the closing chapter, Andrea Castiglioni points out a growing tendency in recent Japanese films to focus on violent spirit entities (araburugami), rather than benign figures. He argues that this perhaps is related to the emergence of a new kind of national identity for Japan as a country that is uniquely able to control the unpredictability of nature and malignant invisible agencies. In this podcast episode, I spoke with the editor of this edited volume, Dr. Fabio Rambelli. Fabio Rambelli is a professor in the Department of Religious Studies at the University of California, Santa Barbara. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology
In Japan, a country popularly perceived as highly secularized and technologically advanced, ontological assumptions about spirits (tama or tamashii) seem to be quite deeply ingrained in the cultural fabric. From ancestor cults to anime, spirits, ghosts, and other invisible dimensions of reality appear to be pervasive. In Spirits and Animism in Contemporary Japan (Bloomsbury Academic, 2019), international scholars from various backgrounds consider together this “invisible empire” and highlight the “agency of the intangible.” The contributors of this edited volume approach spirits and animism in contemporary Japan from diverse perspectives. Satō Hiroo opens the book with a chapter on the transformation in Japanese visions of the afterlife, the status of the dead, and regional traditions of memorialization. Andrea De Antoni looks further into the ontology of spirits via an investigation into recent cases of spirit possession (tsuki, hyōi) that is treated at the Kenmi Shrine in Shikoku. Jason Josephson-Storm traces both the European and Japanese genealogies of theorizing “primitive” civilizations and their beliefs in spirits, magic, and an animated nature. In Fabio Rambelli's chapter, a unique type of epistemological system for understanding the existence of spirits is introduced: Minataka Kumagusu's “Minakata mandala,” which involves Buddhist philosophy, Western science, and an awareness of the Japanese folk tradition all at the same time. In Ellen Van Goethem's chapter, she explores how and why there were widespread assumptions about how the city of Kyoto was animated by invisible agencies such as guardian spirits and the flow of qi (Jp. Ki). Carina Roth continues the discussion on enchanted landscapes by drawing our attention to “power spots” (pawā supotto) and “healing” forests as recent developments in contemporary Japanese religiosity. Focusing on the role of media in the public perceptions of new religious movements (NRMs) and their animistic positions, Ioannis Gaitanidis shows how the media paradoxically both helps to normalize animism as part of “traditional” Japanese culture while chastising animistic NRM's egregious behaviors. Concerning spirits in modern Japanese fiction, another type of powerful media in contemporary Japanese society, Rebecca Suter identifies in her chapter a “fantastic hesitation” that authors take on, which opens doors to the “undecidability of reality” that seems to be a main gateway to the spirit world. Centering on the media arts scene in Japan, Mauro Arrighi in his chapter highlights how animism serves as one of the main creative sources for contemporary artists. Then, Jolyon Thomas turns our focus to anime and their depictions of humanity's connection with nature. In doing so, he invites us to reflect on the term “animism” and how the spirits of anime are really rooted in late capitalist modernity with its attendant pleasures and woes. In the closing chapter, Andrea Castiglioni points out a growing tendency in recent Japanese films to focus on violent spirit entities (araburugami), rather than benign figures. He argues that this perhaps is related to the emergence of a new kind of national identity for Japan as a country that is uniquely able to control the unpredictability of nature and malignant invisible agencies. In this podcast episode, I spoke with the editor of this edited volume, Dr. Fabio Rambelli. Fabio Rambelli is a professor in the Department of Religious Studies at the University of California, Santa Barbara. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
In Japan, a country popularly perceived as highly secularized and technologically advanced, ontological assumptions about spirits (tama or tamashii) seem to be quite deeply ingrained in the cultural fabric. From ancestor cults to anime, spirits, ghosts, and other invisible dimensions of reality appear to be pervasive. In Spirits and Animism in Contemporary Japan (Bloomsbury Academic, 2019), international scholars from various backgrounds consider together this “invisible empire” and highlight the “agency of the intangible.” The contributors of this edited volume approach spirits and animism in contemporary Japan from diverse perspectives. Satō Hiroo opens the book with a chapter on the transformation in Japanese visions of the afterlife, the status of the dead, and regional traditions of memorialization. Andrea De Antoni looks further into the ontology of spirits via an investigation into recent cases of spirit possession (tsuki, hyōi) that is treated at the Kenmi Shrine in Shikoku. Jason Josephson-Storm traces both the European and Japanese genealogies of theorizing “primitive” civilizations and their beliefs in spirits, magic, and an animated nature. In Fabio Rambelli's chapter, a unique type of epistemological system for understanding the existence of spirits is introduced: Minataka Kumagusu's “Minakata mandala,” which involves Buddhist philosophy, Western science, and an awareness of the Japanese folk tradition all at the same time. In Ellen Van Goethem's chapter, she explores how and why there were widespread assumptions about how the city of Kyoto was animated by invisible agencies such as guardian spirits and the flow of qi (Jp. Ki). Carina Roth continues the discussion on enchanted landscapes by drawing our attention to “power spots” (pawā supotto) and “healing” forests as recent developments in contemporary Japanese religiosity. Focusing on the role of media in the public perceptions of new religious movements (NRMs) and their animistic positions, Ioannis Gaitanidis shows how the media paradoxically both helps to normalize animism as part of “traditional” Japanese culture while chastising animistic NRM's egregious behaviors. Concerning spirits in modern Japanese fiction, another type of powerful media in contemporary Japanese society, Rebecca Suter identifies in her chapter a “fantastic hesitation” that authors take on, which opens doors to the “undecidability of reality” that seems to be a main gateway to the spirit world. Centering on the media arts scene in Japan, Mauro Arrighi in his chapter highlights how animism serves as one of the main creative sources for contemporary artists. Then, Jolyon Thomas turns our focus to anime and their depictions of humanity's connection with nature. In doing so, he invites us to reflect on the term “animism” and how the spirits of anime are really rooted in late capitalist modernity with its attendant pleasures and woes. In the closing chapter, Andrea Castiglioni points out a growing tendency in recent Japanese films to focus on violent spirit entities (araburugami), rather than benign figures. He argues that this perhaps is related to the emergence of a new kind of national identity for Japan as a country that is uniquely able to control the unpredictability of nature and malignant invisible agencies. In this podcast episode, I spoke with the editor of this edited volume, Dr. Fabio Rambelli. Fabio Rambelli is a professor in the Department of Religious Studies at the University of California, Santa Barbara. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices
Gender and Sexuality in Modern Japan (Cambridge University Press 2022) is a new addition to a list of publications by Sabine Fruhstuck, one of the leading scholars in the world on the topic. Written for both academics and the general public alike, this book introduces and discusses debates about sex, gender, and sexuality in modern and contemporary Japan, spanning from the 1860s to the 2020s. In Fruhstuck's own words, this book aims to “balance descriptions of individual experience; institutional mechanisms based in law, pedagogy, and statecraft; and the socioculturally inflected politics within which those mechanisms have been embedded and which they have in turn shaped over an extended period that began with the nation- and empire-building of the late nineteenth century.” The book is divided into seven chapters, each tracing the movements of individuals, ideas, and things between and beyond the nation, empire, and cyberspace. At the end of each chapter, readers can find a handful of recommendations for pairing the text with literary works, documentaries, and other films. As Fruhstuck explains, the chapters share three analytical sensibilities. First, deriving from research in several nations' archives and bodies of knowledge in Japanese, German, and English, the book is a transnational historical study in which “'Japan' is configured as a malleable entity, as both a subject and object of global modernity, and a mediator between a global and a regional East Asian modernity.” Second, this book draws from History, Anthropology, Sociology, and Visual Studies, via a wide variety of sources ranging from print media and government documents to biographical accounts, from political pamphlets to pulp comics and contemporary art. Third, this book adopts a sensibility of “flexible intersectionality,” which aims to “invite readers to think at the varying levels of structures, dynamics, and subjectivities.” Sabine Frühstück is Professor and the Koichi Takashima Chair in Japanese Cultural Studies in the Department of East Asian Languages & Cultural Studies at the University of California, Santa Barbara. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara.
After the death of Mao Zedong in 1976, history under him was retold: for example, the Cultural Revolution was rebranded as “Ten Years of Chaos” and its policies were deemed “ultra-left.” In comparison to these changes in national narratives, how was the local history of Tibet under Mao retold after his death and in the subsequent decades of economic reform? To answer this question, the edited volume Conflicting Memories: Tibetan History under Mao Retold (Brill, 2020) explores the writings of a range of both Han-Chinese and Tibetan writers, including official historians, unofficial autobiographers, memoirists, filmmakers, fiction-writers, and oral raconteurs. In addition to providing translated extracts from their work, the volume contains chapters of essays by renowned scholars of modern Tibetan history discussing the narratives produced, what types of people were producing them, what means they used, what aims they pursued, and in what ways did Tibetan accounts differ from those of Han-Chinese writers. Robert Barnett is currently a Professorial Research Associate at the School of Oriental and African Studies, University of London, and an Affiliated Lecturer at King's College, London. He founded and directed the Modern Tibetan Studies program at Columbia University in New York from 1999 to 2018 and was the author and editor of a number of books on modern Tibet. Françoise Robin teaches Tibetan language and literature at Inalco (French National Institute for Oriental Languages and Civilisations). She has been engaged in Tibetan studies for the last 25 years, observing the evolution of Tibetan society under the political, economic, linguistic, and cultural domination of China. Her Ph.D. was the first to explore contemporary Tibetan Literature and its relevance to our understanding of today's Tibetan society. Benno Weiner is an Associate Professor of Chinese History at Carnegie Mellon University. He is the author of The Chinese Revolution on the Tibetan Frontier, which came out in 2020 with Cornell University Press. His other writings include, most recently, an essay entitled “Centering the Periphery: Teaching about Ethnic Minorities and Borderlands in PRC History,” which was published by The PRC History Review. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
After the death of Mao Zedong in 1976, history under him was retold: for example, the Cultural Revolution was rebranded as “Ten Years of Chaos” and its policies were deemed “ultra-left.” In comparison to these changes in national narratives, how was the local history of Tibet under Mao retold after his death and in the subsequent decades of economic reform? To answer this question, the edited volume Conflicting Memories: Tibetan History under Mao Retold (Brill, 2020) explores the writings of a range of both Han-Chinese and Tibetan writers, including official historians, unofficial autobiographers, memoirists, filmmakers, fiction-writers, and oral raconteurs. In addition to providing translated extracts from their work, the volume contains chapters of essays by renowned scholars of modern Tibetan history discussing the narratives produced, what types of people were producing them, what means they used, what aims they pursued, and in what ways did Tibetan accounts differ from those of Han-Chinese writers. Robert Barnett is currently a Professorial Research Associate at the School of Oriental and African Studies, University of London, and an Affiliated Lecturer at King's College, London. He founded and directed the Modern Tibetan Studies program at Columbia University in New York from 1999 to 2018 and was the author and editor of a number of books on modern Tibet. Françoise Robin teaches Tibetan language and literature at Inalco (French National Institute for Oriental Languages and Civilisations). She has been engaged in Tibetan studies for the last 25 years, observing the evolution of Tibetan society under the political, economic, linguistic, and cultural domination of China. Her Ph.D. was the first to explore contemporary Tibetan Literature and its relevance to our understanding of today's Tibetan society. Benno Weiner is an Associate Professor of Chinese History at Carnegie Mellon University. He is the author of The Chinese Revolution on the Tibetan Frontier, which came out in 2020 with Cornell University Press. His other writings include, most recently, an essay entitled “Centering the Periphery: Teaching about Ethnic Minorities and Borderlands in PRC History,” which was published by The PRC History Review. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
After the death of Mao Zedong in 1976, history under him was retold: for example, the Cultural Revolution was rebranded as “Ten Years of Chaos” and its policies were deemed “ultra-left.” In comparison to these changes in national narratives, how was the local history of Tibet under Mao retold after his death and in the subsequent decades of economic reform? To answer this question, the edited volume Conflicting Memories: Tibetan History under Mao Retold (Brill, 2020) explores the writings of a range of both Han-Chinese and Tibetan writers, including official historians, unofficial autobiographers, memoirists, filmmakers, fiction-writers, and oral raconteurs. In addition to providing translated extracts from their work, the volume contains chapters of essays by renowned scholars of modern Tibetan history discussing the narratives produced, what types of people were producing them, what means they used, what aims they pursued, and in what ways did Tibetan accounts differ from those of Han-Chinese writers. Robert Barnett is currently a Professorial Research Associate at the School of Oriental and African Studies, University of London, and an Affiliated Lecturer at King's College, London. He founded and directed the Modern Tibetan Studies program at Columbia University in New York from 1999 to 2018 and was the author and editor of a number of books on modern Tibet. Françoise Robin teaches Tibetan language and literature at Inalco (French National Institute for Oriental Languages and Civilisations). She has been engaged in Tibetan studies for the last 25 years, observing the evolution of Tibetan society under the political, economic, linguistic, and cultural domination of China. Her Ph.D. was the first to explore contemporary Tibetan Literature and its relevance to our understanding of today's Tibetan society. Benno Weiner is an Associate Professor of Chinese History at Carnegie Mellon University. He is the author of The Chinese Revolution on the Tibetan Frontier, which came out in 2020 with Cornell University Press. His other writings include, most recently, an essay entitled “Centering the Periphery: Teaching about Ethnic Minorities and Borderlands in PRC History,” which was published by The PRC History Review. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
After the death of Mao Zedong in 1976, history under him was retold: for example, the Cultural Revolution was rebranded as “Ten Years of Chaos” and its policies were deemed “ultra-left.” In comparison to these changes in national narratives, how was the local history of Tibet under Mao retold after his death and in the subsequent decades of economic reform? To answer this question, the edited volume Conflicting Memories: Tibetan History under Mao Retold (Brill, 2020) explores the writings of a range of both Han-Chinese and Tibetan writers, including official historians, unofficial autobiographers, memoirists, filmmakers, fiction-writers, and oral raconteurs. In addition to providing translated extracts from their work, the volume contains chapters of essays by renowned scholars of modern Tibetan history discussing the narratives produced, what types of people were producing them, what means they used, what aims they pursued, and in what ways did Tibetan accounts differ from those of Han-Chinese writers. Robert Barnett is currently a Professorial Research Associate at the School of Oriental and African Studies, University of London, and an Affiliated Lecturer at King's College, London. He founded and directed the Modern Tibetan Studies program at Columbia University in New York from 1999 to 2018 and was the author and editor of a number of books on modern Tibet. Françoise Robin teaches Tibetan language and literature at Inalco (French National Institute for Oriental Languages and Civilisations). She has been engaged in Tibetan studies for the last 25 years, observing the evolution of Tibetan society under the political, economic, linguistic, and cultural domination of China. Her Ph.D. was the first to explore contemporary Tibetan Literature and its relevance to our understanding of today's Tibetan society. Benno Weiner is an Associate Professor of Chinese History at Carnegie Mellon University. He is the author of The Chinese Revolution on the Tibetan Frontier, which came out in 2020 with Cornell University Press. His other writings include, most recently, an essay entitled “Centering the Periphery: Teaching about Ethnic Minorities and Borderlands in PRC History,” which was published by The PRC History Review. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
After the death of Mao Zedong in 1976, history under him was retold: for example, the Cultural Revolution was rebranded as “Ten Years of Chaos” and its policies were deemed “ultra-left.” In comparison to these changes in national narratives, how was the local history of Tibet under Mao retold after his death and in the subsequent decades of economic reform? To answer this question, the edited volume Conflicting Memories: Tibetan History under Mao Retold (Brill, 2020) explores the writings of a range of both Han-Chinese and Tibetan writers, including official historians, unofficial autobiographers, memoirists, filmmakers, fiction-writers, and oral raconteurs. In addition to providing translated extracts from their work, the volume contains chapters of essays by renowned scholars of modern Tibetan history discussing the narratives produced, what types of people were producing them, what means they used, what aims they pursued, and in what ways did Tibetan accounts differ from those of Han-Chinese writers. Robert Barnett is currently a Professorial Research Associate at the School of Oriental and African Studies, University of London, and an Affiliated Lecturer at King's College, London. He founded and directed the Modern Tibetan Studies program at Columbia University in New York from 1999 to 2018 and was the author and editor of a number of books on modern Tibet. Françoise Robin teaches Tibetan language and literature at Inalco (French National Institute for Oriental Languages and Civilisations). She has been engaged in Tibetan studies for the last 25 years, observing the evolution of Tibetan society under the political, economic, linguistic, and cultural domination of China. Her Ph.D. was the first to explore contemporary Tibetan Literature and its relevance to our understanding of today's Tibetan society. Benno Weiner is an Associate Professor of Chinese History at Carnegie Mellon University. He is the author of The Chinese Revolution on the Tibetan Frontier, which came out in 2020 with Cornell University Press. His other writings include, most recently, an essay entitled “Centering the Periphery: Teaching about Ethnic Minorities and Borderlands in PRC History,” which was published by The PRC History Review. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies
After the death of Mao Zedong in 1976, history under him was retold: for example, the Cultural Revolution was rebranded as “Ten Years of Chaos” and its policies were deemed “ultra-left.” In comparison to these changes in national narratives, how was the local history of Tibet under Mao retold after his death and in the subsequent decades of economic reform? To answer this question, the edited volume Conflicting Memories: Tibetan History under Mao Retold (Brill, 2020) explores the writings of a range of both Han-Chinese and Tibetan writers, including official historians, unofficial autobiographers, memoirists, filmmakers, fiction-writers, and oral raconteurs. In addition to providing translated extracts from their work, the volume contains chapters of essays by renowned scholars of modern Tibetan history discussing the narratives produced, what types of people were producing them, what means they used, what aims they pursued, and in what ways did Tibetan accounts differ from those of Han-Chinese writers. Robert Barnett is currently a Professorial Research Associate at the School of Oriental and African Studies, University of London, and an Affiliated Lecturer at King's College, London. He founded and directed the Modern Tibetan Studies program at Columbia University in New York from 1999 to 2018 and was the author and editor of a number of books on modern Tibet. Françoise Robin teaches Tibetan language and literature at Inalco (French National Institute for Oriental Languages and Civilisations). She has been engaged in Tibetan studies for the last 25 years, observing the evolution of Tibetan society under the political, economic, linguistic, and cultural domination of China. Her Ph.D. was the first to explore contemporary Tibetan Literature and its relevance to our understanding of today's Tibetan society. Benno Weiner is an Associate Professor of Chinese History at Carnegie Mellon University. He is the author of The Chinese Revolution on the Tibetan Frontier, which came out in 2020 with Cornell University Press. His other writings include, most recently, an essay entitled “Centering the Periphery: Teaching about Ethnic Minorities and Borderlands in PRC History,” which was published by The PRC History Review. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire.
When we think of pre-Buddhism Chinese philosophy, ideas such as filial piety and “the Dao” might come to mind. But what was at stake in the philosophical debates of early Chinese thinkers, from Confucius to Zhuangzi? What were the epistemic legacies that they have left for the world? In Origins of Moral Political Philosophy in Early China (Oxford University Press 2021), Tao Jiang remaps the intellectual landscape of early Chinese philosophy (6th to 2nd centuries BCE) and reveals that most if not all of the classical Chinese philosophers, from Confucius to Zhuangzi, engaged with the three ideas of humaneness, justice, and personal freedom in one way or another to construct their visions of the world. By charting the trajectory of core philosophical values in early China and beyond, Jiang makes the case in the book that the philosophical dialectics between the partialist humaneness and the impartialist justice formed the fundamental dynamics underlying the mainstream moral-political project of early China, with the musing on personal freedom as the outlier. Historically, the flourishing of these “various masters and hundred schools” (zhuzi baijia) was situated within the period between the collapse of the Zhou order, which had represented the ideal of peace and prosperity, and the rise of the Qin state, which eventually consolidated a centralized government. Jiang points out that “Almost all classical thinkers of this period were trying to reconstitute a lost order by appealing to ritual (or tradition), (human)nature, objective standards that included moral and penal codes, or some combination of these, in order to imagine, conceptualize, and construct a new world that was morally compelling and/or politically alluring.” Professor Tao Jiang is a scholar of classical Chinese philosophy and Mahāyāna Buddhist philosophy. He is the author of this new book, Origins of Moral-Political Philosophy in Early China (Oxford University Press 2021), and Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind (University of Hawai'i Press 2006), as well as the co-editor of The Reception and Rendition of Freud in China (Routledge 2017). He chairs the Department of Religion and directs the Center for Chinese Studies at Rutgers University, New Brunswick, NJ. He is a co-chair of the Neo-Confucian Studies Seminar at Columbia University. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
When we think of pre-Buddhism Chinese philosophy, ideas such as filial piety and “the Dao” might come to mind. But what was at stake in the philosophical debates of early Chinese thinkers, from Confucius to Zhuangzi? What were the epistemic legacies that they have left for the world? In Origins of Moral Political Philosophy in Early China (Oxford University Press 2021), Tao Jiang remaps the intellectual landscape of early Chinese philosophy (6th to 2nd centuries BCE) and reveals that most if not all of the classical Chinese philosophers, from Confucius to Zhuangzi, engaged with the three ideas of humaneness, justice, and personal freedom in one way or another to construct their visions of the world. By charting the trajectory of core philosophical values in early China and beyond, Jiang makes the case in the book that the philosophical dialectics between the partialist humaneness and the impartialist justice formed the fundamental dynamics underlying the mainstream moral-political project of early China, with the musing on personal freedom as the outlier. Historically, the flourishing of these “various masters and hundred schools” (zhuzi baijia) was situated within the period between the collapse of the Zhou order, which had represented the ideal of peace and prosperity, and the rise of the Qin state, which eventually consolidated a centralized government. Jiang points out that “Almost all classical thinkers of this period were trying to reconstitute a lost order by appealing to ritual (or tradition), (human)nature, objective standards that included moral and penal codes, or some combination of these, in order to imagine, conceptualize, and construct a new world that was morally compelling and/or politically alluring.” Professor Tao Jiang is a scholar of classical Chinese philosophy and Mahāyāna Buddhist philosophy. He is the author of this new book, Origins of Moral-Political Philosophy in Early China (Oxford University Press 2021), and Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind (University of Hawai'i Press 2006), as well as the co-editor of The Reception and Rendition of Freud in China (Routledge 2017). He chairs the Department of Religion and directs the Center for Chinese Studies at Rutgers University, New Brunswick, NJ. He is a co-chair of the Neo-Confucian Studies Seminar at Columbia University. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
When we think of pre-Buddhism Chinese philosophy, ideas such as filial piety and “the Dao” might come to mind. But what was at stake in the philosophical debates of early Chinese thinkers, from Confucius to Zhuangzi? What were the epistemic legacies that they have left for the world? In Origins of Moral Political Philosophy in Early China (Oxford University Press 2021), Tao Jiang remaps the intellectual landscape of early Chinese philosophy (6th to 2nd centuries BCE) and reveals that most if not all of the classical Chinese philosophers, from Confucius to Zhuangzi, engaged with the three ideas of humaneness, justice, and personal freedom in one way or another to construct their visions of the world. By charting the trajectory of core philosophical values in early China and beyond, Jiang makes the case in the book that the philosophical dialectics between the partialist humaneness and the impartialist justice formed the fundamental dynamics underlying the mainstream moral-political project of early China, with the musing on personal freedom as the outlier. Historically, the flourishing of these “various masters and hundred schools” (zhuzi baijia) was situated within the period between the collapse of the Zhou order, which had represented the ideal of peace and prosperity, and the rise of the Qin state, which eventually consolidated a centralized government. Jiang points out that “Almost all classical thinkers of this period were trying to reconstitute a lost order by appealing to ritual (or tradition), (human)nature, objective standards that included moral and penal codes, or some combination of these, in order to imagine, conceptualize, and construct a new world that was morally compelling and/or politically alluring.” Professor Tao Jiang is a scholar of classical Chinese philosophy and Mahāyāna Buddhist philosophy. He is the author of this new book, Origins of Moral-Political Philosophy in Early China (Oxford University Press 2021), and Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind (University of Hawai'i Press 2006), as well as the co-editor of The Reception and Rendition of Freud in China (Routledge 2017). He chairs the Department of Religion and directs the Center for Chinese Studies at Rutgers University, New Brunswick, NJ. He is a co-chair of the Neo-Confucian Studies Seminar at Columbia University. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
When we think of pre-Buddhism Chinese philosophy, ideas such as filial piety and “the Dao” might come to mind. But what was at stake in the philosophical debates of early Chinese thinkers, from Confucius to Zhuangzi? What were the epistemic legacies that they have left for the world? In Origins of Moral Political Philosophy in Early China (Oxford University Press 2021), Tao Jiang remaps the intellectual landscape of early Chinese philosophy (6th to 2nd centuries BCE) and reveals that most if not all of the classical Chinese philosophers, from Confucius to Zhuangzi, engaged with the three ideas of humaneness, justice, and personal freedom in one way or another to construct their visions of the world. By charting the trajectory of core philosophical values in early China and beyond, Jiang makes the case in the book that the philosophical dialectics between the partialist humaneness and the impartialist justice formed the fundamental dynamics underlying the mainstream moral-political project of early China, with the musing on personal freedom as the outlier. Historically, the flourishing of these “various masters and hundred schools” (zhuzi baijia) was situated within the period between the collapse of the Zhou order, which had represented the ideal of peace and prosperity, and the rise of the Qin state, which eventually consolidated a centralized government. Jiang points out that “Almost all classical thinkers of this period were trying to reconstitute a lost order by appealing to ritual (or tradition), (human)nature, objective standards that included moral and penal codes, or some combination of these, in order to imagine, conceptualize, and construct a new world that was morally compelling and/or politically alluring.” Professor Tao Jiang is a scholar of classical Chinese philosophy and Mahāyāna Buddhist philosophy. He is the author of this new book, Origins of Moral-Political Philosophy in Early China (Oxford University Press 2021), and Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind (University of Hawai'i Press 2006), as well as the co-editor of The Reception and Rendition of Freud in China (Routledge 2017). He chairs the Department of Religion and directs the Center for Chinese Studies at Rutgers University, New Brunswick, NJ. He is a co-chair of the Neo-Confucian Studies Seminar at Columbia University. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
When we think of pre-Buddhism Chinese philosophy, ideas such as filial piety and “the Dao” might come to mind. But what was at stake in the philosophical debates of early Chinese thinkers, from Confucius to Zhuangzi? What were the epistemic legacies that they have left for the world? In Origins of Moral Political Philosophy in Early China (Oxford University Press 2021), Tao Jiang remaps the intellectual landscape of early Chinese philosophy (6th to 2nd centuries BCE) and reveals that most if not all of the classical Chinese philosophers, from Confucius to Zhuangzi, engaged with the three ideas of humaneness, justice, and personal freedom in one way or another to construct their visions of the world. By charting the trajectory of core philosophical values in early China and beyond, Jiang makes the case in the book that the philosophical dialectics between the partialist humaneness and the impartialist justice formed the fundamental dynamics underlying the mainstream moral-political project of early China, with the musing on personal freedom as the outlier. Historically, the flourishing of these “various masters and hundred schools” (zhuzi baijia) was situated within the period between the collapse of the Zhou order, which had represented the ideal of peace and prosperity, and the rise of the Qin state, which eventually consolidated a centralized government. Jiang points out that “Almost all classical thinkers of this period were trying to reconstitute a lost order by appealing to ritual (or tradition), (human)nature, objective standards that included moral and penal codes, or some combination of these, in order to imagine, conceptualize, and construct a new world that was morally compelling and/or politically alluring.” Professor Tao Jiang is a scholar of classical Chinese philosophy and Mahāyāna Buddhist philosophy. He is the author of this new book, Origins of Moral-Political Philosophy in Early China (Oxford University Press 2021), and Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind (University of Hawai'i Press 2006), as well as the co-editor of The Reception and Rendition of Freud in China (Routledge 2017). He chairs the Department of Religion and directs the Center for Chinese Studies at Rutgers University, New Brunswick, NJ. He is a co-chair of the Neo-Confucian Studies Seminar at Columbia University. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
When we think of pre-Buddhism Chinese philosophy, ideas such as filial piety and “the Dao” might come to mind. But what was at stake in the philosophical debates of early Chinese thinkers, from Confucius to Zhuangzi? What were the epistemic legacies that they have left for the world? In Origins of Moral Political Philosophy in Early China (Oxford University Press 2021), Tao Jiang remaps the intellectual landscape of early Chinese philosophy (6th to 2nd centuries BCE) and reveals that most if not all of the classical Chinese philosophers, from Confucius to Zhuangzi, engaged with the three ideas of humaneness, justice, and personal freedom in one way or another to construct their visions of the world. By charting the trajectory of core philosophical values in early China and beyond, Jiang makes the case in the book that the philosophical dialectics between the partialist humaneness and the impartialist justice formed the fundamental dynamics underlying the mainstream moral-political project of early China, with the musing on personal freedom as the outlier. Historically, the flourishing of these “various masters and hundred schools” (zhuzi baijia) was situated within the period between the collapse of the Zhou order, which had represented the ideal of peace and prosperity, and the rise of the Qin state, which eventually consolidated a centralized government. Jiang points out that “Almost all classical thinkers of this period were trying to reconstitute a lost order by appealing to ritual (or tradition), (human)nature, objective standards that included moral and penal codes, or some combination of these, in order to imagine, conceptualize, and construct a new world that was morally compelling and/or politically alluring.” Professor Tao Jiang is a scholar of classical Chinese philosophy and Mahāyāna Buddhist philosophy. He is the author of this new book, Origins of Moral-Political Philosophy in Early China (Oxford University Press 2021), and Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind (University of Hawai'i Press 2006), as well as the co-editor of The Reception and Rendition of Freud in China (Routledge 2017). He chairs the Department of Religion and directs the Center for Chinese Studies at Rutgers University, New Brunswick, NJ. He is a co-chair of the Neo-Confucian Studies Seminar at Columbia University. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices
When we think of pre-Buddhism Chinese philosophy, ideas such as filial piety and “the Dao” might come to mind. But what was at stake in the philosophical debates of early Chinese thinkers, from Confucius to Zhuangzi? What were the epistemic legacies that they have left for the world? In Origins of Moral Political Philosophy in Early China (Oxford University Press 2021), Tao Jiang remaps the intellectual landscape of early Chinese philosophy (6th to 2nd centuries BCE) and reveals that most if not all of the classical Chinese philosophers, from Confucius to Zhuangzi, engaged with the three ideas of humaneness, justice, and personal freedom in one way or another to construct their visions of the world. By charting the trajectory of core philosophical values in early China and beyond, Jiang makes the case in the book that the philosophical dialectics between the partialist humaneness and the impartialist justice formed the fundamental dynamics underlying the mainstream moral-political project of early China, with the musing on personal freedom as the outlier. Historically, the flourishing of these “various masters and hundred schools” (zhuzi baijia) was situated within the period between the collapse of the Zhou order, which had represented the ideal of peace and prosperity, and the rise of the Qin state, which eventually consolidated a centralized government. Jiang points out that “Almost all classical thinkers of this period were trying to reconstitute a lost order by appealing to ritual (or tradition), (human)nature, objective standards that included moral and penal codes, or some combination of these, in order to imagine, conceptualize, and construct a new world that was morally compelling and/or politically alluring.” Professor Tao Jiang is a scholar of classical Chinese philosophy and Mahāyāna Buddhist philosophy. He is the author of this new book, Origins of Moral-Political Philosophy in Early China (Oxford University Press 2021), and Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind (University of Hawai'i Press 2006), as well as the co-editor of The Reception and Rendition of Freud in China (Routledge 2017). He chairs the Department of Religion and directs the Center for Chinese Studies at Rutgers University, New Brunswick, NJ. He is a co-chair of the Neo-Confucian Studies Seminar at Columbia University. Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Her dissertation is a digital humanities project mapping the history of transnational and transregional Buddhist networks connecting early twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire.
Following the globalization of Tibetan Buddhism in the first half of the twentieth century, Indo-Tibetan Buddhist teachings such as Mahāmudrā have become increasingly popular around the world. Drawn by teachings that seem to promise practitioners fast-tracked enlightenment through powerful meditative practices and the blessings of the personal principal Guru, Mahāmudrā has not only maintained followers from Tibet and Bhutan, but has also attracted scholars and practitioners from the West. In A Timely Message from the Cave, Dagmar Schwerk points out that while the globalization of Tibetan Buddhism has helped the Mahāmudrā practitioner community grow on a global scale, it has also brought numerous seemingly new challenges, such as disputes with respect to the correct transmission and authenticity of Tantric teachings. By investigating the commentarial writings of Je Gendun Rinchen (1926–1997), the Sixty-Ninth Je Khenpo of Bhutan (the Chief Abbot of Bhutan), Schwerk finds that these disputes cover topics that were already well-established in premodern disputes between Buddhist masters and were often at the core of earlier Mahāmudrā controversies. Schwerk's close readings of Je Gendun Rinchen's commentary, The Timely Messenger (dus kyi pho nya), reveals that contrary to the global popular conception of Mahāmudrā, “the three traditional scholarly activities of a Tibetan or Bhutanese Buddhist master are nowadays as essential as ever for the preservation, continuation, and viability of a lineage: explication, debate, and composition.” As one of the pioneering works on Bhutanese Buddhism in the twentieth century, Schwerk's A Timely Message from the Cave centers on Je Gendun Rinchen, who was one of the most renowned and influential Buddhist masters in twentieth-century Bhutan. Relying on textual sources as well as archival materials, fieldwork, and even online sources such as social media posts on Facebook and YouTube, Schwerk maps out a transregional Buddhist intellectual network centered on this Bhutanese scholar, as well as the reception history of the Mahāmudrā controversy in Tibet and Bhutan as a whole. In her analysis and annotated translations of Je Gendun Rinchen's intellectual repertoire, Schwerks shows that for Bhutanese Buddhists “A mere reliance on the mostly common heritage of the Tibetan branch… was no longer considered sufficient anymore.” Arguing for “the importance of moving away from a focus on Tibet in order to begin to better understand Bhutanese doctrinal and exegetical positions and their developments,” Schwerk invites futures scholars of Himalayan Buddhism to pay further attention “to the general aspect of new inter- and intra-sectarian exchanges and additional cross-linked Bhutanese-Tibetan literal productions as well as their scope and significance.” Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
Following the globalization of Tibetan Buddhism in the first half of the twentieth century, Indo-Tibetan Buddhist teachings such as Mahāmudrā have become increasingly popular around the world. Drawn by teachings that seem to promise practitioners fast-tracked enlightenment through powerful meditative practices and the blessings of the personal principal Guru, Mahāmudrā has not only maintained followers from Tibet and Bhutan, but has also attracted scholars and practitioners from the West. In A Timely Message from the Cave, Dagmar Schwerk points out that while the globalization of Tibetan Buddhism has helped the Mahāmudrā practitioner community grow on a global scale, it has also brought numerous seemingly new challenges, such as disputes with respect to the correct transmission and authenticity of Tantric teachings. By investigating the commentarial writings of Je Gendun Rinchen (1926–1997), the Sixty-Ninth Je Khenpo of Bhutan (the Chief Abbot of Bhutan), Schwerk finds that these disputes cover topics that were already well-established in premodern disputes between Buddhist masters and were often at the core of earlier Mahāmudrā controversies. Schwerk's close readings of Je Gendun Rinchen's commentary, The Timely Messenger (dus kyi pho nya), reveals that contrary to the global popular conception of Mahāmudrā, “the three traditional scholarly activities of a Tibetan or Bhutanese Buddhist master are nowadays as essential as ever for the preservation, continuation, and viability of a lineage: explication, debate, and composition.” As one of the pioneering works on Bhutanese Buddhism in the twentieth century, Schwerk's A Timely Message from the Cave centers on Je Gendun Rinchen, who was one of the most renowned and influential Buddhist masters in twentieth-century Bhutan. Relying on textual sources as well as archival materials, fieldwork, and even online sources such as social media posts on Facebook and YouTube, Schwerk maps out a transregional Buddhist intellectual network centered on this Bhutanese scholar, as well as the reception history of the Mahāmudrā controversy in Tibet and Bhutan as a whole. In her analysis and annotated translations of Je Gendun Rinchen's intellectual repertoire, Schwerks shows that for Bhutanese Buddhists “A mere reliance on the mostly common heritage of the Tibetan branch… was no longer considered sufficient anymore.” Arguing for “the importance of moving away from a focus on Tibet in order to begin to better understand Bhutanese doctrinal and exegetical positions and their developments,” Schwerk invites futures scholars of Himalayan Buddhism to pay further attention “to the general aspect of new inter- and intra-sectarian exchanges and additional cross-linked Bhutanese-Tibetan literal productions as well as their scope and significance.” Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
Following the globalization of Tibetan Buddhism in the first half of the twentieth century, Indo-Tibetan Buddhist teachings such as Mahāmudrā have become increasingly popular around the world. Drawn by teachings that seem to promise practitioners fast-tracked enlightenment through powerful meditative practices and the blessings of the personal principal Guru, Mahāmudrā has not only maintained followers from Tibet and Bhutan, but has also attracted scholars and practitioners from the West. In A Timely Message from the Cave, Dagmar Schwerk points out that while the globalization of Tibetan Buddhism has helped the Mahāmudrā practitioner community grow on a global scale, it has also brought numerous seemingly new challenges, such as disputes with respect to the correct transmission and authenticity of Tantric teachings. By investigating the commentarial writings of Je Gendun Rinchen (1926–1997), the Sixty-Ninth Je Khenpo of Bhutan (the Chief Abbot of Bhutan), Schwerk finds that these disputes cover topics that were already well-established in premodern disputes between Buddhist masters and were often at the core of earlier Mahāmudrā controversies. Schwerk's close readings of Je Gendun Rinchen's commentary, The Timely Messenger (dus kyi pho nya), reveals that contrary to the global popular conception of Mahāmudrā, “the three traditional scholarly activities of a Tibetan or Bhutanese Buddhist master are nowadays as essential as ever for the preservation, continuation, and viability of a lineage: explication, debate, and composition.” As one of the pioneering works on Bhutanese Buddhism in the twentieth century, Schwerk's A Timely Message from the Cave centers on Je Gendun Rinchen, who was one of the most renowned and influential Buddhist masters in twentieth-century Bhutan. Relying on textual sources as well as archival materials, fieldwork, and even online sources such as social media posts on Facebook and YouTube, Schwerk maps out a transregional Buddhist intellectual network centered on this Bhutanese scholar, as well as the reception history of the Mahāmudrā controversy in Tibet and Bhutan as a whole. In her analysis and annotated translations of Je Gendun Rinchen's intellectual repertoire, Schwerks shows that for Bhutanese Buddhists “A mere reliance on the mostly common heritage of the Tibetan branch… was no longer considered sufficient anymore.” Arguing for “the importance of moving away from a focus on Tibet in order to begin to better understand Bhutanese doctrinal and exegetical positions and their developments,” Schwerk invites futures scholars of Himalayan Buddhism to pay further attention “to the general aspect of new inter- and intra-sectarian exchanges and additional cross-linked Bhutanese-Tibetan literal productions as well as their scope and significance.” Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Following the globalization of Tibetan Buddhism in the first half of the twentieth century, Indo-Tibetan Buddhist teachings such as Mahāmudrā have become increasingly popular around the world. Drawn by teachings that seem to promise practitioners fast-tracked enlightenment through powerful meditative practices and the blessings of the personal principal Guru, Mahāmudrā has not only maintained followers from Tibet and Bhutan, but has also attracted scholars and practitioners from the West. In A Timely Message from the Cave, Dagmar Schwerk points out that while the globalization of Tibetan Buddhism has helped the Mahāmudrā practitioner community grow on a global scale, it has also brought numerous seemingly new challenges, such as disputes with respect to the correct transmission and authenticity of Tantric teachings. By investigating the commentarial writings of Je Gendun Rinchen (1926–1997), the Sixty-Ninth Je Khenpo of Bhutan (the Chief Abbot of Bhutan), Schwerk finds that these disputes cover topics that were already well-established in premodern disputes between Buddhist masters and were often at the core of earlier Mahāmudrā controversies. Schwerk's close readings of Je Gendun Rinchen's commentary, The Timely Messenger (dus kyi pho nya), reveals that contrary to the global popular conception of Mahāmudrā, “the three traditional scholarly activities of a Tibetan or Bhutanese Buddhist master are nowadays as essential as ever for the preservation, continuation, and viability of a lineage: explication, debate, and composition.” As one of the pioneering works on Bhutanese Buddhism in the twentieth century, Schwerk's A Timely Message from the Cave centers on Je Gendun Rinchen, who was one of the most renowned and influential Buddhist masters in twentieth-century Bhutan. Relying on textual sources as well as archival materials, fieldwork, and even online sources such as social media posts on Facebook and YouTube, Schwerk maps out a transregional Buddhist intellectual network centered on this Bhutanese scholar, as well as the reception history of the Mahāmudrā controversy in Tibet and Bhutan as a whole. In her analysis and annotated translations of Je Gendun Rinchen's intellectual repertoire, Schwerks shows that for Bhutanese Buddhists “A mere reliance on the mostly common heritage of the Tibetan branch… was no longer considered sufficient anymore.” Arguing for “the importance of moving away from a focus on Tibet in order to begin to better understand Bhutanese doctrinal and exegetical positions and their developments,” Schwerk invites futures scholars of Himalayan Buddhism to pay further attention “to the general aspect of new inter- and intra-sectarian exchanges and additional cross-linked Bhutanese-Tibetan literal productions as well as their scope and significance.” Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
Following the globalization of Tibetan Buddhism in the first half of the twentieth century, Indo-Tibetan Buddhist teachings such as Mahāmudrā have become increasingly popular around the world. Drawn by teachings that seem to promise practitioners fast-tracked enlightenment through powerful meditative practices and the blessings of the personal principal Guru, Mahāmudrā has not only maintained followers from Tibet and Bhutan, but has also attracted scholars and practitioners from the West. In A Timely Message from the Cave, Dagmar Schwerk points out that while the globalization of Tibetan Buddhism has helped the Mahāmudrā practitioner community grow on a global scale, it has also brought numerous seemingly new challenges, such as disputes with respect to the correct transmission and authenticity of Tantric teachings. By investigating the commentarial writings of Je Gendun Rinchen (1926–1997), the Sixty-Ninth Je Khenpo of Bhutan (the Chief Abbot of Bhutan), Schwerk finds that these disputes cover topics that were already well-established in premodern disputes between Buddhist masters and were often at the core of earlier Mahāmudrā controversies. Schwerk's close readings of Je Gendun Rinchen's commentary, The Timely Messenger (dus kyi pho nya), reveals that contrary to the global popular conception of Mahāmudrā, “the three traditional scholarly activities of a Tibetan or Bhutanese Buddhist master are nowadays as essential as ever for the preservation, continuation, and viability of a lineage: explication, debate, and composition.” As one of the pioneering works on Bhutanese Buddhism in the twentieth century, Schwerk's A Timely Message from the Cave centers on Je Gendun Rinchen, who was one of the most renowned and influential Buddhist masters in twentieth-century Bhutan. Relying on textual sources as well as archival materials, fieldwork, and even online sources such as social media posts on Facebook and YouTube, Schwerk maps out a transregional Buddhist intellectual network centered on this Bhutanese scholar, as well as the reception history of the Mahāmudrā controversy in Tibet and Bhutan as a whole. In her analysis and annotated translations of Je Gendun Rinchen's intellectual repertoire, Schwerks shows that for Bhutanese Buddhists “A mere reliance on the mostly common heritage of the Tibetan branch… was no longer considered sufficient anymore.” Arguing for “the importance of moving away from a focus on Tibet in order to begin to better understand Bhutanese doctrinal and exegetical positions and their developments,” Schwerk invites futures scholars of Himalayan Buddhism to pay further attention “to the general aspect of new inter- and intra-sectarian exchanges and additional cross-linked Bhutanese-Tibetan literal productions as well as their scope and significance.” Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies
Following the globalization of Tibetan Buddhism in the first half of the twentieth century, Indo-Tibetan Buddhist teachings such as Mahāmudrā have become increasingly popular around the world. Drawn by teachings that seem to promise practitioners fast-tracked enlightenment through powerful meditative practices and the blessings of the personal principal Guru, Mahāmudrā has not only maintained followers from Tibet and Bhutan, but has also attracted scholars and practitioners from the West. In A Timely Message from the Cave, Dagmar Schwerk points out that while the globalization of Tibetan Buddhism has helped the Mahāmudrā practitioner community grow on a global scale, it has also brought numerous seemingly new challenges, such as disputes with respect to the correct transmission and authenticity of Tantric teachings. By investigating the commentarial writings of Je Gendun Rinchen (1926–1997), the Sixty-Ninth Je Khenpo of Bhutan (the Chief Abbot of Bhutan), Schwerk finds that these disputes cover topics that were already well-established in premodern disputes between Buddhist masters and were often at the core of earlier Mahāmudrā controversies. Schwerk's close readings of Je Gendun Rinchen's commentary, The Timely Messenger (dus kyi pho nya), reveals that contrary to the global popular conception of Mahāmudrā, “the three traditional scholarly activities of a Tibetan or Bhutanese Buddhist master are nowadays as essential as ever for the preservation, continuation, and viability of a lineage: explication, debate, and composition.” As one of the pioneering works on Bhutanese Buddhism in the twentieth century, Schwerk's A Timely Message from the Cave centers on Je Gendun Rinchen, who was one of the most renowned and influential Buddhist masters in twentieth-century Bhutan. Relying on textual sources as well as archival materials, fieldwork, and even online sources such as social media posts on Facebook and YouTube, Schwerk maps out a transregional Buddhist intellectual network centered on this Bhutanese scholar, as well as the reception history of the Mahāmudrā controversy in Tibet and Bhutan as a whole. In her analysis and annotated translations of Je Gendun Rinchen's intellectual repertoire, Schwerks shows that for Bhutanese Buddhists “A mere reliance on the mostly common heritage of the Tibetan branch… was no longer considered sufficient anymore.” Arguing for “the importance of moving away from a focus on Tibet in order to begin to better understand Bhutanese doctrinal and exegetical positions and their developments,” Schwerk invites futures scholars of Himalayan Buddhism to pay further attention “to the general aspect of new inter- and intra-sectarian exchanges and additional cross-linked Bhutanese-Tibetan literal productions as well as their scope and significance.” Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Following the globalization of Tibetan Buddhism in the first half of the twentieth century, Indo-Tibetan Buddhist teachings such as Mahāmudrā have become increasingly popular around the world. Drawn by teachings that seem to promise practitioners fast-tracked enlightenment through powerful meditative practices and the blessings of the personal principal Guru, Mahāmudrā has not only maintained followers from Tibet and Bhutan, but has also attracted scholars and practitioners from the West. In A Timely Message from the Cave, Dagmar Schwerk points out that while the globalization of Tibetan Buddhism has helped the Mahāmudrā practitioner community grow on a global scale, it has also brought numerous seemingly new challenges, such as disputes with respect to the correct transmission and authenticity of Tantric teachings. By investigating the commentarial writings of Je Gendun Rinchen (1926–1997), the Sixty-Ninth Je Khenpo of Bhutan (the Chief Abbot of Bhutan), Schwerk finds that these disputes cover topics that were already well-established in premodern disputes between Buddhist masters and were often at the core of earlier Mahāmudrā controversies. Schwerk's close readings of Je Gendun Rinchen's commentary, The Timely Messenger (dus kyi pho nya), reveals that contrary to the global popular conception of Mahāmudrā, “the three traditional scholarly activities of a Tibetan or Bhutanese Buddhist master are nowadays as essential as ever for the preservation, continuation, and viability of a lineage: explication, debate, and composition.” As one of the pioneering works on Bhutanese Buddhism in the twentieth century, Schwerk's A Timely Message from the Cave centers on Je Gendun Rinchen, who was one of the most renowned and influential Buddhist masters in twentieth-century Bhutan. Relying on textual sources as well as archival materials, fieldwork, and even online sources such as social media posts on Facebook and YouTube, Schwerk maps out a transregional Buddhist intellectual network centered on this Bhutanese scholar, as well as the reception history of the Mahāmudrā controversy in Tibet and Bhutan as a whole. In her analysis and annotated translations of Je Gendun Rinchen's intellectual repertoire, Schwerks shows that for Bhutanese Buddhists “A mere reliance on the mostly common heritage of the Tibetan branch… was no longer considered sufficient anymore.” Arguing for “the importance of moving away from a focus on Tibet in order to begin to better understand Bhutanese doctrinal and exegetical positions and their developments,” Schwerk invites futures scholars of Himalayan Buddhism to pay further attention “to the general aspect of new inter- and intra-sectarian exchanges and additional cross-linked Bhutanese-Tibetan literal productions as well as their scope and significance.” Daigengna Duoer is a Ph.D. candidate in the Religious Studies Department at the University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies
What happened to the Buddhist scholars who stayed behind in Tibet and China after the Fourteenth Dalai Lama and thousands of Tibetans fled from the People's Liberation Army in 1959? In Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China (Columbia University Press 2021), Nicole Willock discovers through the stories and writings of the “Three Polymaths” (Tib. mkhas pa mi gsum) of socialist China that contrary to common assumptions, Tibetan Buddhist leaders active in the People's Republic of China were not mere political “collaborators.” Willocks reveals in the book that the three Buddhist polymaths, Tséten Zhabdrung (1910 – 1985), Mugé Samten (1914 – 1993), and Dungkar Rinpoché (1927 – 1997) alternately safeguarded, taught, adapted, celebrated, and discarded religious epistemes, practices, and institutions in a post-Cultural Revolution PRC. The title of the “Three Polymaths” is often used to refer to Mar Shakyamuni, Yo Géjung, and Tsang Rabsel, who according to Tibetan Buddhist historiography, preserved the Buddhist monastic lineage from the tyrannical king Langdarma (d. 842) one millennium ago. Willock points out that since the early 1980s, the title of the “Three Polymaths” has been passed on to the twentieth-century Buddhist scholars Tséten Zhabdrung, Mugé Samten, and Dungkar Rinpoché, who became not only heroes to many Tibetans in China but also cultural icons symbolizing both the survival and the continuance of Tibetan culture in the post-Mao era. In Lineages of the Literary, Willock explores the Three Polymaths' writings from a wide range of literary genres, including more traditional ones such as autobiographical life writing (Tib. byung ba brjod pa) and Buddhist poetry, as well as modern innovations such as encyclopedia entries (Tib. tshig mdzod) and academic essays (Tib. dpyad rtsom). Willock argues that the writings of the Three Polymaths highlight the way they adapt and disregard religious epistemes for the purposes of revitalizing Tibetan culture in their own fashion. Interestingly, the Three Polymaths' writings do not engage explicitly with the social-political contexts of their lives. What is revealed instead, Willock argues, is how these three Tibetan Buddhist leaders acted as moral agents who strategically deployed Buddhist epistemes to impart varying visions of Tibetan culture in the post-Mao era. Taking Saba Mahmood's idea of “moral agency,” Willock finds that “[T]he culturally specific disciplines and religious epistemes that [the Three Polymaths] accessed in their unique subject positions as male Géluk Buddhist elites allowed them, unlike many other leaders in post-Mao China, to cross state-imposed divides between secular and religious institutions that might otherwise have been impossible to bridge.” Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation is a digital humanities project mapping transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire.
What happened to the Buddhist scholars who stayed behind in Tibet and China after the Fourteenth Dalai Lama and thousands of Tibetans fled from the People's Liberation Army in 1959? In Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China (Columbia University Press 2021), Nicole Willock discovers through the stories and writings of the “Three Polymaths” (Tib. mkhas pa mi gsum) of socialist China that contrary to common assumptions, Tibetan Buddhist leaders active in the People's Republic of China were not mere political “collaborators.” Willocks reveals in the book that the three Buddhist polymaths, Tséten Zhabdrung (1910 – 1985), Mugé Samten (1914 – 1993), and Dungkar Rinpoché (1927 – 1997) alternately safeguarded, taught, adapted, celebrated, and discarded religious epistemes, practices, and institutions in a post-Cultural Revolution PRC. The title of the “Three Polymaths” is often used to refer to Mar Shakyamuni, Yo Géjung, and Tsang Rabsel, who according to Tibetan Buddhist historiography, preserved the Buddhist monastic lineage from the tyrannical king Langdarma (d. 842) one millennium ago. Willock points out that since the early 1980s, the title of the “Three Polymaths” has been passed on to the twentieth-century Buddhist scholars Tséten Zhabdrung, Mugé Samten, and Dungkar Rinpoché, who became not only heroes to many Tibetans in China but also cultural icons symbolizing both the survival and the continuance of Tibetan culture in the post-Mao era. In Lineages of the Literary, Willock explores the Three Polymaths' writings from a wide range of literary genres, including more traditional ones such as autobiographical life writing (Tib. byung ba brjod pa) and Buddhist poetry, as well as modern innovations such as encyclopedia entries (Tib. tshig mdzod) and academic essays (Tib. dpyad rtsom). Willock argues that the writings of the Three Polymaths highlight the way they adapt and disregard religious epistemes for the purposes of revitalizing Tibetan culture in their own fashion. Interestingly, the Three Polymaths' writings do not engage explicitly with the social-political contexts of their lives. What is revealed instead, Willock argues, is how these three Tibetan Buddhist leaders acted as moral agents who strategically deployed Buddhist epistemes to impart varying visions of Tibetan culture in the post-Mao era. Taking Saba Mahmood's idea of “moral agency,” Willock finds that “[T]he culturally specific disciplines and religious epistemes that [the Three Polymaths] accessed in their unique subject positions as male Géluk Buddhist elites allowed them, unlike many other leaders in post-Mao China, to cross state-imposed divides between secular and religious institutions that might otherwise have been impossible to bridge.” Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation is a digital humanities project mapping transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
What happened to the Buddhist scholars who stayed behind in Tibet and China after the Fourteenth Dalai Lama and thousands of Tibetans fled from the People's Liberation Army in 1959? In Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China (Columbia University Press 2021), Nicole Willock discovers through the stories and writings of the “Three Polymaths” (Tib. mkhas pa mi gsum) of socialist China that contrary to common assumptions, Tibetan Buddhist leaders active in the People's Republic of China were not mere political “collaborators.” Willocks reveals in the book that the three Buddhist polymaths, Tséten Zhabdrung (1910 – 1985), Mugé Samten (1914 – 1993), and Dungkar Rinpoché (1927 – 1997) alternately safeguarded, taught, adapted, celebrated, and discarded religious epistemes, practices, and institutions in a post-Cultural Revolution PRC. The title of the “Three Polymaths” is often used to refer to Mar Shakyamuni, Yo Géjung, and Tsang Rabsel, who according to Tibetan Buddhist historiography, preserved the Buddhist monastic lineage from the tyrannical king Langdarma (d. 842) one millennium ago. Willock points out that since the early 1980s, the title of the “Three Polymaths” has been passed on to the twentieth-century Buddhist scholars Tséten Zhabdrung, Mugé Samten, and Dungkar Rinpoché, who became not only heroes to many Tibetans in China but also cultural icons symbolizing both the survival and the continuance of Tibetan culture in the post-Mao era. In Lineages of the Literary, Willock explores the Three Polymaths' writings from a wide range of literary genres, including more traditional ones such as autobiographical life writing (Tib. byung ba brjod pa) and Buddhist poetry, as well as modern innovations such as encyclopedia entries (Tib. tshig mdzod) and academic essays (Tib. dpyad rtsom). Willock argues that the writings of the Three Polymaths highlight the way they adapt and disregard religious epistemes for the purposes of revitalizing Tibetan culture in their own fashion. Interestingly, the Three Polymaths' writings do not engage explicitly with the social-political contexts of their lives. What is revealed instead, Willock argues, is how these three Tibetan Buddhist leaders acted as moral agents who strategically deployed Buddhist epistemes to impart varying visions of Tibetan culture in the post-Mao era. Taking Saba Mahmood's idea of “moral agency,” Willock finds that “[T]he culturally specific disciplines and religious epistemes that [the Three Polymaths] accessed in their unique subject positions as male Géluk Buddhist elites allowed them, unlike many other leaders in post-Mao China, to cross state-imposed divides between secular and religious institutions that might otherwise have been impossible to bridge.” Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation is a digital humanities project mapping transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
What happened to the Buddhist scholars who stayed behind in Tibet and China after the Fourteenth Dalai Lama and thousands of Tibetans fled from the People's Liberation Army in 1959? In Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China (Columbia University Press 2021), Nicole Willock discovers through the stories and writings of the “Three Polymaths” (Tib. mkhas pa mi gsum) of socialist China that contrary to common assumptions, Tibetan Buddhist leaders active in the People's Republic of China were not mere political “collaborators.” Willocks reveals in the book that the three Buddhist polymaths, Tséten Zhabdrung (1910 – 1985), Mugé Samten (1914 – 1993), and Dungkar Rinpoché (1927 – 1997) alternately safeguarded, taught, adapted, celebrated, and discarded religious epistemes, practices, and institutions in a post-Cultural Revolution PRC. The title of the “Three Polymaths” is often used to refer to Mar Shakyamuni, Yo Géjung, and Tsang Rabsel, who according to Tibetan Buddhist historiography, preserved the Buddhist monastic lineage from the tyrannical king Langdarma (d. 842) one millennium ago. Willock points out that since the early 1980s, the title of the “Three Polymaths” has been passed on to the twentieth-century Buddhist scholars Tséten Zhabdrung, Mugé Samten, and Dungkar Rinpoché, who became not only heroes to many Tibetans in China but also cultural icons symbolizing both the survival and the continuance of Tibetan culture in the post-Mao era. In Lineages of the Literary, Willock explores the Three Polymaths' writings from a wide range of literary genres, including more traditional ones such as autobiographical life writing (Tib. byung ba brjod pa) and Buddhist poetry, as well as modern innovations such as encyclopedia entries (Tib. tshig mdzod) and academic essays (Tib. dpyad rtsom). Willock argues that the writings of the Three Polymaths highlight the way they adapt and disregard religious epistemes for the purposes of revitalizing Tibetan culture in their own fashion. Interestingly, the Three Polymaths' writings do not engage explicitly with the social-political contexts of their lives. What is revealed instead, Willock argues, is how these three Tibetan Buddhist leaders acted as moral agents who strategically deployed Buddhist epistemes to impart varying visions of Tibetan culture in the post-Mao era. Taking Saba Mahmood's idea of “moral agency,” Willock finds that “[T]he culturally specific disciplines and religious epistemes that [the Three Polymaths] accessed in their unique subject positions as male Géluk Buddhist elites allowed them, unlike many other leaders in post-Mao China, to cross state-imposed divides between secular and religious institutions that might otherwise have been impossible to bridge.” Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation is a digital humanities project mapping transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies
What happened to the Buddhist scholars who stayed behind in Tibet and China after the Fourteenth Dalai Lama and thousands of Tibetans fled from the People's Liberation Army in 1959? In Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China (Columbia University Press 2021), Nicole Willock discovers through the stories and writings of the “Three Polymaths” (Tib. mkhas pa mi gsum) of socialist China that contrary to common assumptions, Tibetan Buddhist leaders active in the People's Republic of China were not mere political “collaborators.” Willocks reveals in the book that the three Buddhist polymaths, Tséten Zhabdrung (1910 – 1985), Mugé Samten (1914 – 1993), and Dungkar Rinpoché (1927 – 1997) alternately safeguarded, taught, adapted, celebrated, and discarded religious epistemes, practices, and institutions in a post-Cultural Revolution PRC. The title of the “Three Polymaths” is often used to refer to Mar Shakyamuni, Yo Géjung, and Tsang Rabsel, who according to Tibetan Buddhist historiography, preserved the Buddhist monastic lineage from the tyrannical king Langdarma (d. 842) one millennium ago. Willock points out that since the early 1980s, the title of the “Three Polymaths” has been passed on to the twentieth-century Buddhist scholars Tséten Zhabdrung, Mugé Samten, and Dungkar Rinpoché, who became not only heroes to many Tibetans in China but also cultural icons symbolizing both the survival and the continuance of Tibetan culture in the post-Mao era. In Lineages of the Literary, Willock explores the Three Polymaths' writings from a wide range of literary genres, including more traditional ones such as autobiographical life writing (Tib. byung ba brjod pa) and Buddhist poetry, as well as modern innovations such as encyclopedia entries (Tib. tshig mdzod) and academic essays (Tib. dpyad rtsom). Willock argues that the writings of the Three Polymaths highlight the way they adapt and disregard religious epistemes for the purposes of revitalizing Tibetan culture in their own fashion. Interestingly, the Three Polymaths' writings do not engage explicitly with the social-political contexts of their lives. What is revealed instead, Willock argues, is how these three Tibetan Buddhist leaders acted as moral agents who strategically deployed Buddhist epistemes to impart varying visions of Tibetan culture in the post-Mao era. Taking Saba Mahmood's idea of “moral agency,” Willock finds that “[T]he culturally specific disciplines and religious epistemes that [the Three Polymaths] accessed in their unique subject positions as male Géluk Buddhist elites allowed them, unlike many other leaders in post-Mao China, to cross state-imposed divides between secular and religious institutions that might otherwise have been impossible to bridge.” Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation is a digital humanities project mapping transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
What happened to the Buddhist scholars who stayed behind in Tibet and China after the Fourteenth Dalai Lama and thousands of Tibetans fled from the People's Liberation Army in 1959? In Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China (Columbia University Press 2021), Nicole Willock discovers through the stories and writings of the “Three Polymaths” (Tib. mkhas pa mi gsum) of socialist China that contrary to common assumptions, Tibetan Buddhist leaders active in the People's Republic of China were not mere political “collaborators.” Willocks reveals in the book that the three Buddhist polymaths, Tséten Zhabdrung (1910 – 1985), Mugé Samten (1914 – 1993), and Dungkar Rinpoché (1927 – 1997) alternately safeguarded, taught, adapted, celebrated, and discarded religious epistemes, practices, and institutions in a post-Cultural Revolution PRC. The title of the “Three Polymaths” is often used to refer to Mar Shakyamuni, Yo Géjung, and Tsang Rabsel, who according to Tibetan Buddhist historiography, preserved the Buddhist monastic lineage from the tyrannical king Langdarma (d. 842) one millennium ago. Willock points out that since the early 1980s, the title of the “Three Polymaths” has been passed on to the twentieth-century Buddhist scholars Tséten Zhabdrung, Mugé Samten, and Dungkar Rinpoché, who became not only heroes to many Tibetans in China but also cultural icons symbolizing both the survival and the continuance of Tibetan culture in the post-Mao era. In Lineages of the Literary, Willock explores the Three Polymaths' writings from a wide range of literary genres, including more traditional ones such as autobiographical life writing (Tib. byung ba brjod pa) and Buddhist poetry, as well as modern innovations such as encyclopedia entries (Tib. tshig mdzod) and academic essays (Tib. dpyad rtsom). Willock argues that the writings of the Three Polymaths highlight the way they adapt and disregard religious epistemes for the purposes of revitalizing Tibetan culture in their own fashion. Interestingly, the Three Polymaths' writings do not engage explicitly with the social-political contexts of their lives. What is revealed instead, Willock argues, is how these three Tibetan Buddhist leaders acted as moral agents who strategically deployed Buddhist epistemes to impart varying visions of Tibetan culture in the post-Mao era. Taking Saba Mahmood's idea of “moral agency,” Willock finds that “[T]he culturally specific disciplines and religious epistemes that [the Three Polymaths] accessed in their unique subject positions as male Géluk Buddhist elites allowed them, unlike many other leaders in post-Mao China, to cross state-imposed divides between secular and religious institutions that might otherwise have been impossible to bridge.” Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation is a digital humanities project mapping transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
What happened to the Buddhist scholars who stayed behind in Tibet and China after the Fourteenth Dalai Lama and thousands of Tibetans fled from the People's Liberation Army in 1959? In Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China (Columbia University Press 2021), Nicole Willock discovers through the stories and writings of the “Three Polymaths” (Tib. mkhas pa mi gsum) of socialist China that contrary to common assumptions, Tibetan Buddhist leaders active in the People's Republic of China were not mere political “collaborators.” Willocks reveals in the book that the three Buddhist polymaths, Tséten Zhabdrung (1910 – 1985), Mugé Samten (1914 – 1993), and Dungkar Rinpoché (1927 – 1997) alternately safeguarded, taught, adapted, celebrated, and discarded religious epistemes, practices, and institutions in a post-Cultural Revolution PRC. The title of the “Three Polymaths” is often used to refer to Mar Shakyamuni, Yo Géjung, and Tsang Rabsel, who according to Tibetan Buddhist historiography, preserved the Buddhist monastic lineage from the tyrannical king Langdarma (d. 842) one millennium ago. Willock points out that since the early 1980s, the title of the “Three Polymaths” has been passed on to the twentieth-century Buddhist scholars Tséten Zhabdrung, Mugé Samten, and Dungkar Rinpoché, who became not only heroes to many Tibetans in China but also cultural icons symbolizing both the survival and the continuance of Tibetan culture in the post-Mao era. In Lineages of the Literary, Willock explores the Three Polymaths' writings from a wide range of literary genres, including more traditional ones such as autobiographical life writing (Tib. byung ba brjod pa) and Buddhist poetry, as well as modern innovations such as encyclopedia entries (Tib. tshig mdzod) and academic essays (Tib. dpyad rtsom). Willock argues that the writings of the Three Polymaths highlight the way they adapt and disregard religious epistemes for the purposes of revitalizing Tibetan culture in their own fashion. Interestingly, the Three Polymaths' writings do not engage explicitly with the social-political contexts of their lives. What is revealed instead, Willock argues, is how these three Tibetan Buddhist leaders acted as moral agents who strategically deployed Buddhist epistemes to impart varying visions of Tibetan culture in the post-Mao era. Taking Saba Mahmood's idea of “moral agency,” Willock finds that “[T]he culturally specific disciplines and religious epistemes that [the Three Polymaths] accessed in their unique subject positions as male Géluk Buddhist elites allowed them, unlike many other leaders in post-Mao China, to cross state-imposed divides between secular and religious institutions that might otherwise have been impossible to bridge.” Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation is a digital humanities project mapping transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery. Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative. Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices
What happens to everyday-life in a city when it becomes subsumed into an empire? Who becomes responsible for the everyday building and management of the new imperial enclave? How do local residents and colonial settlers manage to live side-by-side in new imperial arrangements? In Constructing Empire: The Japanese in Changchun, 1905-45 (University of British Columbia Press 2019), Bill Sewell examines how Chinese, Japanese, Korean, Russian, and other civilians in northeast Asia sought to inscribe Manchuria as theirs, and how Japanese imperial architects and civilians in Changchun engaged in diverse empire-building efforts that transformed the city into a modern urban capital for the puppet state of Manchukuo. Sewell argues that "Constructing empire was a mundane and popularly imagined affair as well as a diplomatic, political, and military one." Although studies on empire tend to focus on elite decisions or actions, Sewell contends that "popular dimensions must also be considered to grasp fully empire's nature." Constructing Empire also reminds us that Changchun, a city in northeast China and today's Jilin province, was a regional trade hub in Qing Inner Asia before the arrival of foreign empire builders. Although the land on which the city was built originally belonged to the Mongolian Front Gorlos Banner, Changchun's first cityscape was constructed by its Chinese settlers in the Qing. After the Russo-Japanese War, Changchun became a boundary between the Russian and Japanese spheres of influence in northeast China and a transfer point for travel between Europe and Asia. Although the Japanese presence in Manchuria was initially under military authority following the Russo-Japanese War, Sewell observes that the presence of Japanese civilians became increasingly strong after the South Manchuria Railway Company (Mantetsu) established transportation infrastructures, coal mines, power-generation facilities, factories, experimental farms, and railway-zone towns. Under Japanese occupation, Changchun was renamed Xinjing (J: Shinkyō) and became the capital of the puppet state of Manchukuo. Sewell shows that constructing empire in Xinjing occurred in diverse contexts and was motivated by colonial imaginaries that allowed Japanese civilians to perceive the urban city and its spaces as places of work, worship, recreation, and residence. Residents of Xinjing were also segregated between the Chinese, Koreans, and the Japanese, with access to spaces and resources in the city unequally distributed. Sewell points out that behind the façades of Pan-Asianism, the Japanese recreated in Xinjing much of the lifestyle that characterized life back home, demonstrating that "there was a closer allegiance to Japanese customs and society than to anything broadly Pan-Asia." Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/korean-studies
What happens to everyday-life in a city when it becomes subsumed into an empire? Who becomes responsible for the everyday building and management of the new imperial enclave? How do local residents and colonial settlers manage to live side-by-side in new imperial arrangements? In Constructing Empire: The Japanese in Changchun, 1905-45 (University of British Columbia Press 2019), Bill Sewell examines how Chinese, Japanese, Korean, Russian, and other civilians in northeast Asia sought to inscribe Manchuria as theirs, and how Japanese imperial architects and civilians in Changchun engaged in diverse empire-building efforts that transformed the city into a modern urban capital for the puppet state of Manchukuo. Sewell argues that "Constructing empire was a mundane and popularly imagined affair as well as a diplomatic, political, and military one." Although studies on empire tend to focus on elite decisions or actions, Sewell contends that "popular dimensions must also be considered to grasp fully empire's nature." Constructing Empire also reminds us that Changchun, a city in northeast China and today's Jilin province, was a regional trade hub in Qing Inner Asia before the arrival of foreign empire builders. Although the land on which the city was built originally belonged to the Mongolian Front Gorlos Banner, Changchun's first cityscape was constructed by its Chinese settlers in the Qing. After the Russo-Japanese War, Changchun became a boundary between the Russian and Japanese spheres of influence in northeast China and a transfer point for travel between Europe and Asia. Although the Japanese presence in Manchuria was initially under military authority following the Russo-Japanese War, Sewell observes that the presence of Japanese civilians became increasingly strong after the South Manchuria Railway Company (Mantetsu) established transportation infrastructures, coal mines, power-generation facilities, factories, experimental farms, and railway-zone towns. Under Japanese occupation, Changchun was renamed Xinjing (J: Shinkyō) and became the capital of the puppet state of Manchukuo. Sewell shows that constructing empire in Xinjing occurred in diverse contexts and was motivated by colonial imaginaries that allowed Japanese civilians to perceive the urban city and its spaces as places of work, worship, recreation, and residence. Residents of Xinjing were also segregated between the Chinese, Koreans, and the Japanese, with access to spaces and resources in the city unequally distributed. Sewell points out that behind the façades of Pan-Asianism, the Japanese recreated in Xinjing much of the lifestyle that characterized life back home, demonstrating that "there was a closer allegiance to Japanese customs and society than to anything broadly Pan-Asia." Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional Buddhist networks connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and the Japanese Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices
Description Gathering data about student expectations and experiences with new technology is essential to developing effective courses to be delivered online during the pandemic. In this interview we spoke with Daigengna Duoer, who taught an online course on Zen Buddhism at UC Santa Barbara this past summer. Daigengna repeatedly surveyed her students to evaluate their preferences and comfort with the format and content of the course. In this episode, we hear about some creative and specific ways she created an engaging asynchronous learning experience in a course that was taught entirely remotely. Some key take-aways? One-on-one zoom meetings to develop paper topics, a preference for asynchronous, but also short, lectures, and being sure to build a course that allows students to focus on topics of real interest to them. Quotes "74% of my students actually preferred asynchronous. I was really shocked. 0% preferred 100% synchronous formats." Daigengna Duoer "Teaching in covid-19 really made me become more aware about how students learn, how they want to learn, what they want to learn, especially when it comes to Buddhism and also Zen, things like this, so they are really technology-oriented, but they're also very flexible, I think, and they really want relevant information and material and also arguments for their immediate concerns." Daigengna Duoer "One of the advantages we have as instructors of humanities courses where we can definitely teach this exciting content, but we can also teach, useful transferable skills through this content to students." Daigengna Duoer Links and References Daigengna Duoer, UC Santa Barbara, Department of Religious Studies https://www.religion.ucsb.edu/people/student/daigengna-duoer/ Daigengna's Personal Website https://www.daigengnaduoer.com Panopto video recording and sharing software https://www.panopto.com/ Ronald Purser, McMindfulness: How Mindfulness Became the New Capitalist Spirituality https://www.penguinrandomhouse.com/books/600158/mcmindfulness-by-ronald-purser/ Hwansoo Kim, "The Adventures of a Japanese Monk in Colonial Korea: Sōma Shōei's Zen Training with Korean Masters" www.jstor.org/stable/30233856 Joshua Irizarry, "Putting a Price on Zen: The Business of Redefining Religion for Global Consumption" http://www.globalbuddhism.org/jgb/index.php/jgb/article/view/147 Peter Romaskiewicz, Mind Lab exercises PRE-Course Survey POST-Course Survey
How did Buddhist women access religious experience and transcendence in a Confucian patriarchal system in imperial China? How were Buddhist practices carried out in the intimate settings of a boudoir? In Dr. Yuhang Li's recent monograph, Becoming Guanyin: Artistic Devotion of Buddhist Women in Late Imperial China (Columbia University Press), the answers to these questions can be found in creative usages of “women's things” and the female body. Dr. Li shows in this book that through expressive depictions of Guanyin, or the Bodhisattva Avalokiteśvara in various media such as painting and embroidery, and through embodiments of the deity via jewelry and dance, Buddhist women in Ming-Qing China were able to forge personal connections with the Bodhisattva of Compassion. Dr. Li argues that this connection was made possible through “mimetic devotion,” which allowed the faithful devotees to use their own bodies and material things to “become” the feminized form of the popular Buddhist deity. Yuhang Li is an assistant professor of Chinese art in the Department of Art History at the University of Wisconsin-Madison. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional networks of Buddhism connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and Imperial Japan. Learn more about your ad choices. Visit megaphone.fm/adchoices
How did Buddhist women access religious experience and transcendence in a Confucian patriarchal system in imperial China? How were Buddhist practices carried out in the intimate settings of a boudoir? In Dr. Yuhang Li's recent monograph, Becoming Guanyin: Artistic Devotion of Buddhist Women in Late Imperial China (Columbia University Press), the answers to these questions can be found in creative usages of “women's things” and the female body. Dr. Li shows in this book that through expressive depictions of Guanyin, or the Bodhisattva Avalokiteśvara in various media such as painting and embroidery, and through embodiments of the deity via jewelry and dance, Buddhist women in Ming-Qing China were able to forge personal connections with the Bodhisattva of Compassion. Dr. Li argues that this connection was made possible through “mimetic devotion,” which allowed the faithful devotees to use their own bodies and material things to “become” the feminized form of the popular Buddhist deity. Yuhang Li is an assistant professor of Chinese art in the Department of Art History at the University of Wisconsin-Madison. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational and transregional networks of Buddhism connecting twentieth-century Inner Mongolia, Manchuria, Republican China, Tibet, and Imperial Japan.
Ethnic Chrysalis: China's Orochen People and the Legacy of Qing Borderland Administration (Harvard Asia Center, 2019) is the first monograph published in English on the early modern history of the Orochen, an ethnic group that has inhabited northeast Asia for centuries. Since the seventeenth century, the Orochen has settled in the region of Manchuria that became the eastern borderland between China and Russia after the 1689 Treaty of Nerchinsk. In this book, Loretta E. Kim shows that the Orochen, while sandwiched between these two empires and later republics, reinforced the legal division of the territories and served as human markers that substantiated the demographic demarcation outlined in treaties and other legally binding agreements. Through detailed analysis of Qing official documents, Ethnic Chrysalis reveals that the Orochen, like Manchuria's other natives, played important roles in the development and maintenance of the Qing borderland not just as its inhabitants but also as economic and cultural intermediaries between officials and commoners on both sides of the interstate border. What emerges is a clear agency in these indigenous people and their capacities to instigate changes that they needed in policies and institutions to preserve their economic, social, and cultural interests. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. Her dissertation researches on transnational/transregional networks of Buddhism centered in twentieth-century Inner Mongolia and Manchuria that connected to Republican China, Tibet, and imperial Japan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In 1995, the People's Republic of China resurrected the technology of the “Golden Urn,” a Qing-era tool which involves the identification of the reincarnations of prominent Tibetan Buddhist monks by drawing lots from a golden vessel. Why would the Chinese Communist Party revive this former ritual? What powers lie in the symbolism of the “Golden Urn”? Why was this tradition invented? Using both archival sources in the Manchu language and chronicles of Tibetan elites, Max Oidtmann answers these burning questions and reveals in Forging the Golden Urn: The Qing Empire and the Politics of Reincarnation in Tibet(Columbia University Press, 2018) the origins of the Golden Urn tradition, as well as its implication in modern and contemporary geopolitics of Asia. In the book, Oidtmann highlights the original polyglot conversations that existed in the Qing era and suggests to see the Qing as colonial: that there was a deliberative process that lay behind the invention of the Golden Urn in 1792 by the Qing empire to possess a monopoly over diverse forms of divination and prognostication practiced at the crossroads between China, Tibet, and Mongolia. Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. She mainly researches on Buddhism in twentieth-century Inner Mongolia and Manchuria. Her research interests also include the role Buddhism plays in modernity, colonialism, and transnational/transregional networks.