This article deals with a Chunyang 纯阳 Daoist transmission between female healers which takes plac... more This article deals with a Chunyang 纯阳 Daoist transmission between female healers which takes place in the “Transverse Dragon Grottoe-temple” (Heng-longdong 横龙洞) situated in the vicinity of Pingxiang City萍乡市 in western Jiangxi (near the Hunan border). The female masters of this community specialize in women’s internal alchemy (nüdan 女丹). They are regionally famous for their medicine that takes care of and heals children. Based on fieldwork observa-tion and written materials gathered between 2004 and 2014, this article follows the transmission of this therapeutic-based Daoist tradition in the course of the 20th century. Its purpose is to shed light on some intrinsic links between Daoism and healing. It also highlights the way this literary and technical practice allows the internalization of rituals, shifts in roles and status, as well as the building of interpersonal networks between Daoist masters and official. These relationships have been instrumental both in the transmission of Daoism during the Maoist era and also more recently in its recomposition since the 1980s.
Alive for most of the twentieth century, Wang Xin’an 王信安 (1918‑1993) lived through the deep and v... more Alive for most of the twentieth century, Wang Xin’an 王信安 (1918‑1993) lived through the deep and violent social changes from which emerged the Chinese nation‑state, technology, and modern economy. In the 1930s, he had been healed of his weak health and initiated in a monastic community by a master of the Quanzhen 全真 (Complete Authenticity) school. Then he became a master of Daoist liturgy, practicing both personal ritual techniques of internal alchemy and healing as well as the collective recitation of scriptures and offerings to the celestial hierarchy. Master Wang accomplished virtuous achievements and established his meritorious existence and identity. After 1949 he moved to Hunan province and became a leading official representative of the Daoist community of the Southern Peak. As the new state endowed Daoism with a national administrative hierarchy and a globalized leisure class and tourism industry developed, the Southern Peak was reinvented as a site of natural, cultural, and intangible heritage. Master Wang dedicated his life in this changing milieu to build official Daoism in Hunan.
On étouffe. La situation n'est pas tenable. Nous courons à la catastrophe. L'effet de sidération ... more On étouffe. La situation n'est pas tenable. Nous courons à la catastrophe. L'effet de sidération paralyse les velléités d'action. Ce contre quoi nous avons des raisons de nous insurger semble se fondre dans un même mouvement global, une lame de fond irrépres-sible. Quels moyens possédons-nous pour semer le trouble dans la mécanique des rapports de domination ? Ce numéro fait appel à notre expérience collective des techniques de lutte et enquête sur les foyers de résistance qui s'élaborent et opposent aux gou-vernementalités de nouvelles priorités, d'autres perspectives. Les collectifs travaillent leurs outils autant que leurs convictions ; ils suspendent le temps, par adaptation ou détournement de choses et de dispositifs. Comment la « mésentente », qui vient troubler l'idylle consensuelle de la politique, se trouve-t-elle instruite et équipée par les gestes et les instruments propres aux mouvements de lutte ? Ce numéro est élaboré dans le contexte de la mobilisation contre des réformes qui mettent en danger la vitalité de l'enseignement supérieur et de la recherche. Par cette matérialisation, en revue, d'un désaccord têtu, Techniques&Culture propose un répertoire non exhaustif des actions qui sèment et cultivent le trouble.
This article deals with a Chunyang 纯阳 Daoist transmission between female healers which takes plac... more This article deals with a Chunyang 纯阳 Daoist transmission between female healers which takes place in the “Transverse Dragon Grottoe-temple” (Heng-longdong 横龙洞) situated in the vicinity of Pingxiang City萍乡市 in western Jiangxi (near the Hunan border). The female masters of this community specialize in women’s internal alchemy (nüdan 女丹). They are regionally famous for their medicine that takes care of and heals children. Based on fieldwork observa-tion and written materials gathered between 2004 and 2014, this article follows the transmission of this therapeutic-based Daoist tradition in the course of the 20th century. Its purpose is to shed light on some intrinsic links between Daoism and healing. It also highlights the way this literary and technical practice allows the internalization of rituals, shifts in roles and status, as well as the building of interpersonal networks between Daoist masters and official. These relationships have been instrumental both in the transmission of Daoism during the Maoist era and also more recently in its recomposition since the 1980s.
Alive for most of the twentieth century, Wang Xin’an 王信安 (1918‑1993) lived through the deep and v... more Alive for most of the twentieth century, Wang Xin’an 王信安 (1918‑1993) lived through the deep and violent social changes from which emerged the Chinese nation‑state, technology, and modern economy. In the 1930s, he had been healed of his weak health and initiated in a monastic community by a master of the Quanzhen 全真 (Complete Authenticity) school. Then he became a master of Daoist liturgy, practicing both personal ritual techniques of internal alchemy and healing as well as the collective recitation of scriptures and offerings to the celestial hierarchy. Master Wang accomplished virtuous achievements and established his meritorious existence and identity. After 1949 he moved to Hunan province and became a leading official representative of the Daoist community of the Southern Peak. As the new state endowed Daoism with a national administrative hierarchy and a globalized leisure class and tourism industry developed, the Southern Peak was reinvented as a site of natural, cultural, and intangible heritage. Master Wang dedicated his life in this changing milieu to build official Daoism in Hunan.
On étouffe. La situation n'est pas tenable. Nous courons à la catastrophe. L'effet de sidération ... more On étouffe. La situation n'est pas tenable. Nous courons à la catastrophe. L'effet de sidération paralyse les velléités d'action. Ce contre quoi nous avons des raisons de nous insurger semble se fondre dans un même mouvement global, une lame de fond irrépres-sible. Quels moyens possédons-nous pour semer le trouble dans la mécanique des rapports de domination ? Ce numéro fait appel à notre expérience collective des techniques de lutte et enquête sur les foyers de résistance qui s'élaborent et opposent aux gou-vernementalités de nouvelles priorités, d'autres perspectives. Les collectifs travaillent leurs outils autant que leurs convictions ; ils suspendent le temps, par adaptation ou détournement de choses et de dispositifs. Comment la « mésentente », qui vient troubler l'idylle consensuelle de la politique, se trouve-t-elle instruite et équipée par les gestes et les instruments propres aux mouvements de lutte ? Ce numéro est élaboré dans le contexte de la mobilisation contre des réformes qui mettent en danger la vitalité de l'enseignement supérieur et de la recherche. Par cette matérialisation, en revue, d'un désaccord têtu, Techniques&Culture propose un répertoire non exhaustif des actions qui sèment et cultivent le trouble.
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