Search Results (4)

This paper elucidates the cognitive and cultural underpinnings that facilitate the coexistence of multiple—occasionally contradictory—interpretive frameworks of magico-religious beliefs and practices within a single sociocultural context. Religious beliefs and practices frequently transcend the boundaries established by a tradition’s official doctrines and normative frameworks. From the perspective of religious authorities and theological elites, such transgressions may constitute sites of tension and doctrinal concern. However, individuals, as the primary agents of lived religion, rarely conceptualize these situations as crises of faith or legitimacy. Instead, they develop improvisational strategies to negotiate these apparent contradictions within their sociocultural milieus. At the cultural level, religious beliefs and practices are not rigidly constrained by dominant official doctrines and normative prescriptions; rather, they accommodate a diverse range of interpretive possibilities. Focusing on a specific rainmaking ritual known as “Tiger Head Sinking” from the Joseon Dynasty—a period marked by the hegemony of Neo-Confucian doctrinal and normative structures—this study investigates how the dynamic interplay between cognitive constraints and cultural schemas facilitates the coexistence of seemingly incompatible interpretations and folk theories of the ritual. Full article

This paper seeks to investigate China’s response to the crisis of survival in the early twentieth century through the lens of rainmaking, a ritual practice that connected with the transcendental nature of religious ideas, yet refused to be categorized primarily as Buddhism or Daoism. The time-honored ritual, straddling China’s transition from a monarchy to a republic, was enmeshed in a web of local and national crises with multiple dimensions. Its struggle for a place in the age of reason and rationality speaks volumes about the agonizing process by which the Chinese reconstructed their cultural identity in order to conform to a preconceived global narrative. Adapting rainmaking to the discourse of modernity set the stage for conflict and negotiation between the forces of social transformation and social conservation. The boundary between these forces is difficult to define, but their dynamic equilibrium shaped and reshaped the historical contour of rainmaking, illuminating the strength of China’s social inertia that could withstand the revolutionary force of a regime change. Full article

Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ritual activities using textual analysis. Then it focuses on one Tibetan rainmaking manual from the 18th century and its author, Sumpa Khenpo, to illustrate that potential. In addition to the author’s autobiographical accounts of the prominence of weather rituals in the Inner Asian territory of Qing China, a detailed outline of Sumpa Khenpo’s rainmaking manual indicates that the developmental aspects of popular weather rituals closely agreed with the successful dissemination of Tibetan Buddhism in regions where Tibetan Buddhist clerics were active. As an indicator of late Imperial Chinese history, this function of Tibetan rainmaking rituals is a good barometer of the successful operation of a cosmopolitan empire, a facilitator of which was Tibetan Buddhism, in the 18th century during the High Qing era. Full article

In recent years, a criticism of “indigenous knowledge” has been that this idea makes sense only in terms of acquaintance (or familiarity) type and practical (or skills-type) knowledge (knowledge-how). Understood in terms of theoretical knowledge (or knowledge-that), however, it faces the arguably insurmountable problems of relativism and superstition. The educational implications of this would be that mere beliefs or opinions unanchored by reason(s), such as bald assertions, superstitions, prejudice and bias, should not be included in the curriculum, at least not under the guise of “knowledge”. Worthy of inclusion are skills and practical knowledge, as are traditional music, art, dance and folklore (qua folklore). Moreover, anything that meets the essential requirements for knowledge-that could in principle be included. Against this understanding of knowledge, and its educational implications, it has been contended that indigenous knowledge places no special emphasis on “belief”, “evidence” or “truth”, but that, according to indigenous practitioners, it is rather “the way” that constitutes knowledge, harmonious interaction and appropriate models of conduct. It has been argued, further, that cognitive states are (to be) seen as “maps”, as useful and practical action-guides. This is why (so the argument for “polycentric epistemologies” or “polycentric global epistemology” goes) divination, rain-making, rain-discarding, shamanism, sorcery, ceremony, ritual, mysticism, etc., must be acknowledged as ways of knowing (and as educationally valuable) alongside animal husbandry, botany, medicine, mathematics, tool-making, and the like. The present paper investigates whether the “way-based” epistemological response is a plausible reply to the “truth-based” critique of indigenous knowledge (systems). Full article