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• W2080770131 abstract "Reviewed by: The Taoists of Peking, 1800-1949: A Social History of Urban Clerics Brian R. Dott (bio) Vincent Goossaert . The Taoists of Peking, 1800–1949: A Social History of Urban Clerics. Harvard East Asian Monographs, 284. Cambridge, MA: Harvard Asia Center, 2007. xv, 395 pp. Hardcover $49.95, ISBN 0-674-02505-9. Vincent Goossaert's study of Taoists in Peking is a detailed and fascinating analysis of the interactions within and among clerics, institutions, and the laity. This work should be of interest not only to scholars of Chinese religions, but also to those who study urban history and urban networks. An expert social historian, he pieces together information from a wealth of diverse sources to answer questions about Taoist clerics well beyond the original purposes of any individual source. Among the primary sources he uses are many inscriptions, writings by Taoists from the period, and government surveys of temples conducted during the Republican era. Goossaert does a superb job of building upon numerous Chinese, Japanese, as well as Western-language secondary works. In particular, Goossaert's study builds upon and is influenced by Holmes Welch's classic The Practice of Chinese Buddhism (1967) and Susan Naquin's impressive work Peking: Temples and City Life, 1400–1900 (2000). At the outset Goossaert does away with a number of intellectually clumsy dichotomies that had became prevalent throughout many twentieth-century studies of China. Like most scholars of Chinese religions today, Goossaert sees the decisions made by communities or individuals in search of religious services to be quite complex: Their choices hinged on socioeconomic, ideological, and theological considerations much more complex than an elite/popular dichotomy can suggest (p. 7). In addition, he does not believe that there was a clear demarcation between the so-called secular and sacred in the lives of most residents of Peking. Furthermore, he does not see the lack of a centralized Taoist institution as a sign of decline or weakness, a point often made by PRC official institutions. Goossaert places Taoist clerics in their social context within Peking through examination of five different categories of Taoists: the monks of Baiyun guan, court Taoists, eunuch-monks, temple clerics, and mendicants. Documentation impacts the depth of analysis of these different types of clerics, with mendicants, not surprisingly, being the group about which we know the least. Analysis of the other four groups is done in detail. One way that Goossaert analyzes these groups is through their identification as either Quanzhen or Zhengyi. Baiyun guan is the paramount Quanzhen institution not just for Peking, but arguably throughout northern China. Indeed, Goossaert demonstrates that the monks, and especially the abbots, of Baiyun guan saw the temple as a national institution. A number of other interesting trends among Peking Taoists can be seen through Quanzhen [End Page 213] and Zhengyi affiliation. The temple with the largest number of resident clerics and with the largest holdings was Baiyun guan, a Quanzhen monastery. One of the most popular temples in the city, the Dongyue miao, was staffed by Qingwei Zhengyi Taoists. Taoists in Peking originally from northern China were pre-dominantly Quanzhen, while those from the south were predominantly Zhengyi. While official rituals drew on both traditions, the Manchu court showed a decided bias toward Zhengyi Taoists. Most temple clerics, those who served the majority of the population, were Quanzhen. Goossaert argues that while there was certainly competition between Quanzhen and Zhengyi clerics, there was also a great deal of cooperation. He provides a number of examples of clerics from both traditions jointly performing rituals. Like many scholars of China, Goossaert finds examining lineages is essential to understanding how clerics fit into society, for it was through the lineage that clerics were socialized and placed within the networks and structures of Chinese religion (p. 25). Indeed, family vocabulary shaped all relationships within the clergy (p. 26). Prestige and authority were directly linked to a particular cleric's lineage. While there is certainly a fair amount of rigidity associated with lineages—for example, the strict adherence to lineage poems for determining ordination names—there was also some room for innovation. An example of this is seen in the creation of a Quanzhen..." @default.
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• W2080770131 date "2009-01-01" @default.
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• W2080770131 title "<i>The Taoists of Peking, 1800-1949: A Social History of Urban Clerics</i> (review)" @default.
• W2080770131 doi "https://doi.org/10.1353/cri.0.0153" @default.
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