Johan Elverskog is assistant professor in the Department of Religious Studies at Southern Methodist University.
"In a sweeping overview of four centuries of Mongolian history that draws on previously untapped sources, Johan Elverskog opens up totally new perspectives on some of the most urgent questions historians have recently raised about the role of Buddhism in the constitution of the Qing empire. Theoretically informed and strongly comparative in approach, Elverskog’s work tells a fascinating and important story that will interest all scholars working at the intersection of religion and politics." —Mark Elliott, Harvard University
"Johan Elverskog has rewritten the political and intellectual history of Mongolia from the bottom up, telling a convincing story that clarifies for the first time the revolutions which Mongolian concepts of community, rule, and religion underwent from 1500 to 1900. His account of Qing rule in Mongolia doesn’t just tell us what images the Qing emperors wished to project, but also what images the Mongols accepted themselves, and how these changed over the centuries. In the scope of time it covers, the originality of the views advanced, and the accuracy of the scholarship upon which it is based, Our Great Qing seems destined to mark a watershed in Mongolian studies. It will be essential reading for specialists in Mongolian studies and will make an important contribution and riposte to the ‘new Qing history’ now changing the face of late imperial Chinese history. Specialists in Tibetan Buddhism and Buddhism’s interaction with the political realm will also find in this work challenging and thought-provoking." —ChristopherAtwood, Indiana University
Although it is generally believed that the Manchus controlled the Mongols through their patronage of Tibetan Buddhism, scant attention has been paid to the Mongol view of the Qing imperial project. In contrast to other accounts of Manchu rule, Our Great Qing focuses not only on what images the metropole wished to project into Mongolia, but also on what images the Mongols acknowledged themselves. Rather than accepting the Manchu’s use of Buddhism, Johan Elverskog begins by questioning the static, unhistorical, and hegemonic view of political life implicit in the Buddhist explanation. By stressing instead the fluidity of identity and Buddhist practice as processes continually developing in relation to state formations, this work explores how Qing policies were understood by Mongols and how they came to see themselves as Qing subjects.
In his investigation of Mongol society on the eve of the Manchu conquest, Elverskog reveals the distinctive political theory of decentralization that fostered the civil war among the Mongols. He explains how it was that the Manchu Great Enterprise was not to win over "Mongolia" but was instead to create a unified Mongol community of which the disparate preexisting communities would merely be component parts.
A key element fostering this change was the Qing court’s promotion of Gelukpa orthodoxy, which not only transformed Mongol historical narratives and rituals but also displaced the earlier vernacular Mongolian Buddhism. Finally, Elverskog demonstrates how this eighteenth-century conception of a Mongol community, ruled by an aristocracy and nourished by a Buddhist emperor, gave way to a pan-Qing solidarity of all Buddhist peoples against Muslims and Christians and to local identities that united for the first time aristocrats with commoners in a new Mongol Buddhist identity on the eve of the twentieth century.
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讀瞭一半讀不下去瞭,research question非常有趣:從歸清的各個濛古部族角度來解釋他們是如何identify自己以及如何理解自己as part of qing的,作者自己也是說這本書的角度與以往單方麵以乾隆親達賴來解釋各部歸順是不一樣的。但真開始寫瞭就沒啥意思瞭。
评分先通過ulus/toro system分析濛古部落關係。然後論述清朝統治者用藏傳佛教打破濛古族內部的部落分立局麵,形成一個統一的屬於清朝的“濛古族”。19世紀的relocalization是之前沒有想到的。
评分A good book that uses a lot of Mongolian materials, the problem being it almost only uses Mongolian materials without regarding to specific political-socio-economic-demographic aspects. It is very good textual interpretation indeed, but good interpretation might be bad explanation, and vice versa.
评分感覺差瞭口氣,同時帶上瞭作者一以貫之的調皮態度
评分對於滿族如何將濛古納入帝國版圖的原因與過程,作者對常見的“佛教決定論”提齣瞭反駁,認為相同的宗教信仰和單純以清帝為轉輪王的思想不是濛古依附於清帝國的直接原因。作者基於“烏璐斯”和“多羅”的政治架構展開討論,分析瞭濛古從各自為政到共同認同一個統一於清帝國之下的“濛古身份”的緩慢過程。
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