Transformations in Daoist Ritual Texts and Other Daoist Literature Since the Ming and Qing Dynasties

A special issue of Religions (ISSN 2077-1444).

Deadline for manuscript submissions: closed (30 November 2024) | Viewed by 5457

Special Issue Editors

Faculty of Humanities and Social Sciences, City University of Macau, Avenida Padre Tomás Pereira Taipa, Macau
Interests: Daoism history and literature; Buddhism history and literature; early medieval Chinese literature; religion, temple and cults in Macau; Macau culture and intangible cultural heritage

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Guest Editor
Department of Chinese History and Culture, The Hong Kong Polytechnic University, Kowloon, Hong Kong
Interests: Daoism; ritual theory; late imperial China; late imperial ritual history; late imperial book history; Zhu Quan studies

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Guest Editor
Department of Asian and North African Studies, Ca’ Foscari University of Venice, 30123 Venice, Italy
Interests: history of Daoism; Chinese late imperial history; Chinese diaspora; religious studies; sociology of religion

Special Issue Information

Dear Colleagues,

As a native and influential traditional religion of China, Daoism has shaped the lives of Chinese people for thousands of years. In this religious tradition, words hold a sacred significance, and many Daoist scriptures are believed to have been transitted to humans from the heavens. Daoist scriptures are central to ritual and other religious practices. Some classical texts are transmitted from the master as the main and even only cherished resource, and other ritual scripts are utilised in Daoist ritual and transmitted or circulated amongst the small group of local Daoists.

Because the many sects and traditions of the institutionalized Daoist religion have centered on their scriptures and other sacred writings, they have been held in the highest esteem and have served as indispensable guides and resources for the beliefs and practices of Daoist believers. Due to many historical factors, the Daoist scriptural traditions underwent fundamental changes since the Ming and Qing dynasties. However, modern research into these changes has not been adequately addressed.

In particular, two types of Daoist writings warrant renewed attention. First, there are ritual texts preserved by Daoist priests that are still utilized in modern Daoist ritual and other practices. Second, there are literati writings recognized as "Daoist literature" that reflect their own experiences and understandings of the Daoist religion. These two types of Daoist writings spread widely and became an important part of social activity and social practices. During the spread of these activities and practices, these two types of Daoist writings also underwent changes, which are reflected in the shifts in society and religion as well as the changes in politics, history, and culture.

We cordially invite you to contribute an academic paper to our journal on the theme of "Transformations in Daoist Ritual Texts and Other Daoist Literature Since the Ming and Qing Dynasties". Selected papers may encompass, but are not limited to, the exploration of the following research topics:

  1. The composition and evolution of Daoist scriptural texts since the Ming and Qing Dynasties
  2. The practical applications of Daoist texts in religious contexts since the Ming and Qing Dynasties
  3. The circulation and transmission of religious texts within the Daoist communities since the Ming and Qing Dynasties
  4. The artistic and symbolic dimensions of Daoist writings since the Ming and Qing Dynasties
  5. Innovation and transmission of contemporary Daoist texts since the Ming and Qing Dynasties

Since the mid-20th century, the study of trends in various humanities disciplines through sociological or social historical approaches has been on the rise. In light of this, a multidisciplinary approach is preferred. Approaches from history, sociology, and anthropology are particularly welcomed. To bolster your arguments and perspectives, please support your findings with concrete case studies, meticulous analysis, and references to relevant literature.

We request that, prior to submitting a manuscript, you initially submit a proposed title and an abstract of 200–300 words summarizing your intended contribution. Please send it to the Guest Editors, Dr. Jing Li ([email protected]), Dr. Bony Schachter ([email protected]), and Dr. Jacopo Scarin ([email protected]), or to the Assistant Editor of Religions, Ms. Margaret Liu ([email protected]). Abstracts will be reviewed by the Guest Editors for the purposes of ensuring proper fit within the scope of the Special Issue. Full manuscripts will undergo double-blind peer review.

*Please note: Given that several manuscripts are currently under processing, we will keep our Special Issue open for submissions until November 30, 2024. We welcome you to submit your proposal within this timeframe. *

We are looking forward to receiving your contributions.

Dr. Jing Li
Dr. Bony Schachter
Dr. Jacopo Scarin
Guest Editors

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Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Religions is an international peer-reviewed open access monthly journal published by MDPI.

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Keywords

  • Daoist canonical texts
  • Daoist literature
  • Daoist ritual texts
  • religious writings
  • contemporary Daoist texts
  • transformation of texts
  • symbolism in writing
  • circulation of texts
  • Daoist community

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Published Papers (2 papers)

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Research

37 pages, 2012 KiB  
Article
Making Maoshan Great Again: Religious Rhetoric and Popular Mobilisation from Late Qing to Republican China (1864–1937)
by Qijun Zheng
Religions 2025, 16(1), 97; https://doi.org/10.3390/rel16010097 - 20 Jan 2025
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Abstract
This study investigates how religious rhetoric and popular mobilisation contributed to the preservation and propagation of Daoist traditions at the mountain Maoshan 茅山 from late Qing to Republican China (1864–1937), focusing particularly on the corpus of religious texts related to Maoshan and its [...] Read more.
This study investigates how religious rhetoric and popular mobilisation contributed to the preservation and propagation of Daoist traditions at the mountain Maoshan 茅山 from late Qing to Republican China (1864–1937), focusing particularly on the corpus of religious texts related to Maoshan and its tutelary gods, the Three Mao Lords 三茅真君. Through a detailed analysis of primary sources, including editions of the Maoshan Gazetteer, liturgical manuals such as the scripture (jing 經), litany (chan 懺), and performative texts such as the precious scroll (baojuan 寶卷) of the Three Mao Lords, this study identifies six key rhetoric strategies employed by Maoshan Daoists, using the acronym IMPACT: (1) Incorporation: Appending miracle tales (lingyan ji 靈驗記) and divine medicine (xianfang 仙方) to address immediate and practical needs of contemporary society; (2) Memory: Preserving doctrinal continuity while invoking cultural nostalgia to reinforce connections to traditional values and heritage; (3) Performance: Collaborating with professional storytellers to disseminate vernacularized texts through oral performances, thereby reaching broader audiences including the illiterate. (4) Abridgment: Condensing lengthy texts into concise and accessible formats; (5) Canonization: Elevating the divine status of deities through spirit-writing, thereby enhancing their religious authority; (6) Translation: Rendering classical texts into vernacular language for broader accessibility. Building upon J.L. Austin’s speech act theory, this study reconceptualizes these textual innovations as a form of “text acts”, arguing that Maoshan texts did not merely transmit religious doctrine but actively shaped pilgrimages and devotional practices through their illocutionary and perlocutionary force. Additionally, this study also highlights the crucial role of social networks, particularly the efforts of key individuals such as Zhang Hefeng 張鶴峰 (fl. 1860–1864), Long Zehou 龍澤厚 (1860–1945), Jiang Daomin 江導岷 (1867–1939), Wang Yiting 王一亭 (1867–1938) and Teng Ruizhi 滕瑞芝 (fl. 1920–1947) who facilitated the reconstruction, reprinting and dissemination of these texts. Furthermore, this study considers pilgrimages to Maoshan as a form of popular mobilisation and resistance to anti-clerical and anti-superstition campaigns, illustrating how, against all odds, Maoshan emerged as a site where religious devotion and economic activity coalesced to sustain the local communities. Ultimately, despite the challenges identified in applying speech act theory to textual practices, the findings conclude that the survival and revival of Daoist traditions at Maoshan was not only a result of textual retention and innovation but also a testament to how religious rhetoric, when coupled with strategic social engagement, can fuel popular mobilisation, reignite collective devotion, and reshape cultural landscapes in transformative ways. Full article
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16 pages, 1102 KiB  
Article
The Daoist Art of the Bedchamber of Male Homosexuality in Ming and Qing Literature
by Wanrong Zhang
Religions 2024, 15(7), 841; https://doi.org/10.3390/rel15070841 - 12 Jul 2024
Viewed by 1913
Abstract
The Daoist art of the bedchamber (fangzhong shu 房中術) constitutes a form of cultivation practice with the objective of promoting health and longevity through sexual techniques, generally applied within heterosexual contexts. However, with the evolution of male homosexuality culture during the Ming [...] Read more.
The Daoist art of the bedchamber (fangzhong shu 房中術) constitutes a form of cultivation practice with the objective of promoting health and longevity through sexual techniques, generally applied within heterosexual contexts. However, with the evolution of male homosexuality culture during the Ming and Qing dynasties, depictions of the art of the bedchamber related to male homosexuality emerged in the literature of that era. This art was imaginatively traced back to Laozi and his disciple Yin Xi 尹喜. The sources explained the beneficial outcomes of these techniques by referring to classical Chinese cosmology: underage males were considered to have yin energy in their bodies, a condition similar to that in females, aligning with the fundamental principles of the heterosexual art of the bedchamber. Serving as a religious interpretation of emerging cultural trends rather than representing a new cultivation technique, this fictive art legitimizes homosexual practices among males, particularly those adhering to Daoism. Full article
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