Chapter 1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Part 1 Religion
Chapter 2 ‘Religion’ and its historical transfer into China . . . . . . . 11
‘Religion’ in Europe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
‘Religion’ in imperial China? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
The return of Confucius as an -ism and the introduction of ‘religion’ as policy to China . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
The current situation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Chapter 3 ‘A Chinese religion exists’ . . . . . . . . . . . . . . . . . . . . . . . . 29
Freedman’s critique of Religion . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
Chineseness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
From Ritual to Religion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
Chapter 4 A theory of religious ritual as deference and communicative excess . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Leach’s and Lvi-Strauss’s theory of ritual . . . . . . . . . . . . . . . . . . . . 57
Hierarchy, a condition of religious ritual . . . . . . . . . . . . . . . . . . . . 58
Religious ritual as a liturgical sequence marked by incense . . . . . . 61
Answerability . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
Metaphoricity and contiguity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69
Deference and deferral . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
Ritual as mediation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74
Chapter 5 The Organisation of Extravagance as Charismatic authority and Self-government . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77
Divine selection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78
Extravagance as test of a kept promise . . . . . . . . . . . . . . . . . . . . . . 81
Fanzhuang . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
Cosmological sovereignty as accountable charisma . . . . . . . . . . . . . 85
Chapter 6 Charismatic self-healing: a case of spirit-writing in Taiwan under Japanese occupation . . . . . . . . . . . . . . . . . . . . . . . . . 91
Spirit writing as a defiance of colonial authority . . . . . . . . . . . . . . 93
Public emotion in China . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96
Charismatic, spirit-written emotion and recognition . . . . . . . . . . . 98
Canonisation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
History, memory and personae . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102
Chapter 7 Charisma in China . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
Universal and modern charisma . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
Incarnation of expectation: the person of the leader and the bodies and emotions of followers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110
Scenarios of intensification and dispersal . . . . . . . . . . . . . . . . . . . . 113
Fields of potency for charismatic innovation . . . . . . . . . . . . . . . . . 116
Conclusion and further questions . . . . . . . . . . . . . . . . . . . . . . . . . . 120
Part 3 Ghosts
Chapter 8 The avenging ghost . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
The avenging ghost as paradigm of a forgotten and potentially disruptive past . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
Mass death and individuation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
Bad death and good . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
Sites of bad death and volatile pasts . . . . . . . . . . . . . . . . . . . . . . . . 139
Ghost stories and history . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
A classical ghost story from the last years of absolute sovereignty in Europe: Hamlet . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142
Chapter 9 Between temporalities: a case study of the transmission of loss in Taiwan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146
Temporalities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148
An Event in History: the Luku Incident . . . . . . . . . . . . . . . . . . . . 150
Mode 1: History and Official Commemoration . . . . . . . . . . . . . . 153
Luku victims’ participation in nationalist temporality . . . . . . . . . . 155
Mode 2: Disruption and Repair of Families . . . . . . . . . . . . . . . . . 161
Ghosts between temporalities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
Chapter 10 Between death and life: a location of ghosts and demons 168
The pitiable undead . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170
The uncanny . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173
State law and family law: Creon’s tragedy . . . . . . . . . . . . . . . . . . . 175
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178
Chapter 11 ‘Religion’ in the government of the People’s Republic of China: policy-led redefinition and openings in political space . . . . 180
Science versus waste and superstition . . . . . . . . . . . . . . . . . . . . . . . 183
Civilisation, heritage, cultural tourism and the economy as masks for spirituality, ritual and magic . . . . . . . . . . . . . . . . . . . . . . . . . . . 185
Government-sponsored religion as an adjunct to government . . . . 189
The space between moral and governing authorities: lower levels of government and smaller temples, rural and urban . . . . . . . . . . . . . 193
The Party Secretary, Fu Xi and Christians in the ‘cradle of Chinese civilisation’ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194
Governing popular religion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 201
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211
· · · · · · (
收起)
