Based on close readings of more than twenty Buddhist texts written in China from the 5th to the 13th century, this book demonstrates that Buddhist authors crafted new models for family reproduction based on a mother-son style of filial piety, in contrast to the traditional father-son model.--NAN NÜ
Mothers and Sons: Centering Mother Knowledge makes a case for the need to de-gender the framing and study of parental legacy. The actualization of an entire collection on this dyad foregrounding motherhood without particularizing the absence of fatherhood is in itself revolutionary. This assemblage of analytical, narrative and creative renderings offers cross-disciplinary conceptualizations of maternal experiences across difference and mothering sons at intersections. The authors’ mother knowledge, or that of their subjects, delivers new insights into the appellations mother, son, motherhood and sonhood.
In Courtesans and Tantric Consorts, Serinity Young takes the reader on a journey through more than 2000 years of Buddhist history, revealing the colourful mosaic of beliefs that inform Buddhist views about gender and sexuality.
A wide-ranging exploration of Buddhism and family in Asiafrom biological families to families created in monasteries. The Buddha left his home and family and enjoined his followers to go forth and become homeless. With a traditionally celibate clergy, Asian Buddhism is often regarded as a world-renouncing religion inimical to family life. This edited volume counters this view, showing how Asian Buddhists in a wide range of historical and geographical circumstances relate as kin to their biological families and to the religious families they join. Using contemporary and historical case studies as well as textual examples, contributors explore how Asian Buddhists invoke family ties in the intentional communities they create and use them to establish religious authority and guard religious privilege. The language of family and lineage emerges as central to a variety of South and East Asian Buddhist contexts. With an interdisciplinary, Pan-Asian approach, Family in Buddhism challenges received wisdom in religious studies and offers new ways to think about family and society.
Oedipal God offers the most comprehensive account in any language of the prodigal deity Nezha. Celebrated for over a millennium, Nezha is among the most formidable and enigmatic of all Chinese gods. In this theoretically informed study Meir Shahar recounts Nezha’s riveting tale—which culminates in suicide and attempted patricide—and uncovers hidden tensions in the Chinese family system. In deploying the Freudian hypothesis, Shahar does not imply the Chinese legend’s identity with the Greek story of Oedipus. For one, in Nezha’s story the erotic attraction to the mother is not explicitly acknowledged. More generally, Chinese oedipal tales differ from Freud’s Greek prototype by the high degree of repression that is applied to them. Shahar argues that, despite a disastrous father-son relationship, Confucian ethics require that the oedipal drive masquerade as filial piety in Nezha’s story, dictating that the child-god kill himself before trying to avenge himself upon his father. Combining impeccable scholarship with an eminently readable style, the book covers a vast terrain: It surveys the image of the endearing child-god across varied genres from oral and written fiction, through theater, cinema, and television serials, to Japanese manga cartoons. It combines literary analysis with Shahar’s own anthropological field work, providing a thorough ethnography of Nezha’s flourishing cult. Crossing the boundaries between China’s diverse religious traditions, it tracks the rebellious infant in the many ways he has been venerated by Buddhist monks, Daoist priests, and possessed spirit mediums, whose dramatic performances have served to negotiate individual, familial, and collective tensions. Finally, the book offers a detailed history of the legend and the cult reaching back over two thousand years to its origins in India, where Nezha began as a mythological being named Nalakūbara, whose sexual misadventures were celebrated in the Sanskrit epics as early as the first centuries BCE. Here Shahar reveals the long-term impact that Indian mythology has exerted—through the medium of esoteric Buddhism—upon the Chinese imagination of divinity. A tour de force of literary analysis, ethnographic research, psychological insight, and cross-cultural investigation, Oedipal God is a must read for anyone interested in Chinese studies and the historical connection between India and China. Shahar’s broad reach and engaging approach will appeal to specialists and students in a variety of disciplines including Chinese religion, Chinese literature, anthropology, Buddhist studies, psychology, Indian studies, and cross-cultural history.
With more than 150 temples in thirty countries, Foguangshan has developed over the last thirty-five years into one of the world’s largest and most influential Chinese Buddhist movements. The result of two years of fieldwork in Foguangshan temples in Taiwan, the U.S., Australia, and South Africa, this volume is an unprecedented examination of the inner workings of a dynamic and innovative religious movement. Based on direct observations, private interviews, and careful textual and historical analysis, Stuart Chandler looks at the challenges faced by Foguangshan’s leader, Master Xingyun, and his followers as they try to adhere to traditional practices and values while tapping into the advantages afforded by modern, global society. Foguangshan’s slogans (“Humanistic Buddhism” and “Establishing a Pure Land on Earth”) are placed in historical context to reveal their role in shaping the group’s attitudes toward capitalism, women’s rights, and democracy, as well as toward the traditional Chinese virtue of filial piety and the Chinese Buddhist concept of “links of affinity” (jieyuan). Chandler goes on to analyze Foguangshan’s educational system and its understanding of how precepts relate to contemporary problems such as abortion and capital punishment. The book’s final chapters consider the cultural and political dynamics at play in Foguangshan’s ambitious attempt to spread Humanistic Buddhism around the world and how its followers have reinterpreted the Buddhist ideal of homelessness to take advantage of the spiritual potentialities of people’s lives as global citizens.
Edited by Vanessa R. Sasson, Little Buddhas brings together a wide range of scholarship and expertise to address the question of what role children have played in Buddhist literature, in particular historical contexts, and their role in specific Buddhist contexts today.
In Historicizing Emotions: Practices and Objects in India, China, and Japan, nine Asian Studies scholars offer intriguing case studies of moments of change in community or group-based emotion practices, including emotionally coded objects. Posing the questions by whom, when, where, what-by, and how the changes occurred, these studies offer not only new geographical scope to the history of emotions, but also new voices from cultures and subcultures as yet unexplored in that field. This volume spans from the pre-common era to modern times, with an emphasis on the pre-modern period, and includes analyses of picturebooks, monks’ writings, letters, ethnographies, theoretic treatises, poems, hagiographies, stone inscriptions, and copperplates. Covering both religious and non-religious spheres, the essays will attract readers from historical, religious, and area studies, and anthropology. Contributors are: Heather Blair, Gérard Colas, Katrin Einicke, Irina Glushkova, Padma D. Maitland, Beverley McGuire, Anne E. Monius, Kiyokazu Okita, Barbara Schuler.
A gender-critical consideration of women and religion in Chinese traditions from medieval to modern times. Gendering Chinese Religion marks the emergence of a subfield on women, gender, and religion in China studies. Ranging from the medieval period to the present day, this volume departs from the conventional and often male-centered categorization of Chinese religions into Confucianism, Buddhism, Daoism, and popular religion. It makes two compelling arguments. First, Chinese women have deployed specific religious ideas and rituals to empower themselves in various social contexts. Second, gendered perceptions and representations of Chinese religions have been indispensable to the historical and contemporary construction of social and political power. The contributors use innovative ways of discovering and applying a rich variety of sources, many previously ignored by scholars. While each of the chapters in this interdisciplinary work represents a distinct perspective, together they form a coherent dialogue about the historical importance, intellectual possibilities, and methodological protocols of this new subfield.