Since its birth in India about 2,500 years ago, Buddhism has spread throughout the globe. As Budd... more Since its birth in India about 2,500 years ago, Buddhism has spread throughout the globe. As Buddhism reached new areas, its followers developed their own regional identities and understandings of Buddhist geography. South Asia, and specifically the sites associated with the historical Buddha’s life, remained a conceptual center for many Buddhists, but the near disappearance of Buddhism from the subcontinent in the 13th century allowed Buddhists in other regions to overcome their “borderland complexes” and identify sacred Buddhist sites in their own lands. This involved both the metaphorical transfer of sacred sites from South Asia to new places and the creation of new sacred sites, such as reliquaries for the remains of local saints and mountains seen as the abodes of buddhas or bodhisattvas. By the 19th and 20th centuries, colonial encounters introduced Buddhism to the West and created categories of national Buddhisms, which led to new visions of Buddhist geography and regionalism...
Chinese intellectuals adopted the concepts minzu (ethnicity or “nationality”) and zongjiao (relig... more Chinese intellectuals adopted the concepts minzu (ethnicity or “nationality”) and zongjiao (religion) from Japan in the late nineteenth century as part of the wider discourse of modernity. This article examines the gendered dimensions of these concepts through writings about sexuality in two examples from Dali, Yunnan (home to the Bai minzu) from the late Republican period (1911-49) to the early years of the People’s Republic of China. The first example, the Gua sa la festival, involves sexually explicit songs, cross-dressing, and possibly also sexual encounters with strangers. The second example, the cult of the local goddess Baijie, celebrates the fidelity and chastity of an eighth-century queen who committed suicide rather than marry her husband’s killer. The examination of writings about Gua sa la and Baijie demonstrates how intellectuals in the 1940s and 1950s selectively invoked concepts of minzu, zongjiao, and sexuality to affirm these apparently opposing phenomena as represe...
This book follows the transformations of the goddess Baijie, a deity worshiped in the Dali region... more This book follows the transformations of the goddess Baijie, a deity worshiped in the Dali region of southwest China’s Yunnan Province, to understand how local identities developed in a Chinese frontier region from the twelfth century to the twenty-first. Dali, a region where the cultures of China, India, Tibet, and Southeast Asia converge, has long served as a nexus of religious interaction even as its status has changed. Once the center of independent kingdoms, it was absorbed into the Chinese imperial sphere with the Mongol conquest and remained there ever since. Goddess on the Frontier examines how people in Dali developed regional religious identities through the lens of the local goddess Baijie, whose shifting identities over this span of time reflect shifting identities in Dali. She first appears as a Buddhist figure in the twelfth century, then becomes known as the mother of a regional ruler, next takes on the role of an eighth-century widow martyr, and finally is worshiped ...
The goddess Baijie is worshipped only in the Dali Bai Autonomous Prefecture of Southwest China’s ... more The goddess Baijie is worshipped only in the Dali Bai Autonomous Prefecture of Southwest China’s Yunnan province, home to the Bai “nationality” (minzu). Most people today see Baijie as the widow martyr of a local ruler from the eighth century, but she first appears as a Buddhist goddess in scriptures of the Dali Kingdom (937-1253). In the Ming (1368-1644) a legend appears in which Baijie is the mother of Duan Siping, founder of the Dali Kingdom. Baijie’s widow martyr identity finally emerges in the Ming and Qing (1644-1911). Today, Baijie is worshipped in her widow martyr form as a tutelary village deity throughout Dali Prefecture.
This dissertation examines Baijie’s transformations in relation to the themes of ethnicity and gender in the religious history of Dali. I argue that the changes in Baijie’s identity reflect changes in the representation of ethnicity in Dali religion from the twelfth century to the present. Baijie’s gendered symbolism, particularly in her later widow martyr form, additionally illuminates the intersections of ethnicity and gender in Dali religion. The Dali region, and Yunnan as a whole, has long fallen just inside or outside the sphere of Chinese state control. Despite Dali’s proximity to India, Tibet, and Southeast Asia, historical records strongly suggest that Dali elites looked to China for their systems of writing, government, and to some extent, religion. Baijie’s transformations show how religious symbols reflected and shaped Dali elites’ self-representation in relation to Chinese culture and the Chinese state.
The first two chapters provide background by examining issues of religion and ethnicity in the independent Nanzhao (649-903) and Dali kingdoms. Chapters three through five cover Baijie’s first three identities of Buddhist goddess, king’s mother, and widow martyr from the Dali kingdom through the Qing dynasty. Chapter six looks at contemporary Baijie worship and is based primarily on field research conducted in Dali in 2007-08.
While early Buddhists hailed their religion’s founder for opening a path to enlightenment, they a... more While early Buddhists hailed their religion’s founder for opening a path to enlightenment, they also exalted him as the paragon of masculinity. According to Buddhist scriptures, the Buddha’s body boasts thirty-two physical features, including lionlike jaws, thighs like a royal stag, broad shoulders, and a deep, resonant voice, that distinguish him from ordinary men. As Buddhism spread throughout Asia and around the world, the Buddha remained an exemplary man, but Buddhists in other times and places developed their own understandings of what it meant to be masculine.
This transdisciplinary book brings together essays that explore the variety and diversity of Buddhist masculinities, from early India to the contemporary United States and from bodhisattva-kings to martial monks. Buddhist Masculinities adopts the methods of religious studies, anthropology, art history, textual-historical studies, and cultural studies to explore texts, images, films, media, and embodiments of masculinity across the Buddhist world, past and present. It turns scholarly attention to normative forms of masculinity that usually go unmarked and unstudied precisely because they are “normal,” illuminating the religious and cultural processes that construct Buddhist masculinities. Engaging with contemporary issues of gender identity, intersectionality, and sexual ethics, Buddhist Masculinities ushers in a new era for the study of Buddhism and gender.
Since its birth in India about 2,500 years ago, Buddhism has spread throughout the globe. As Budd... more Since its birth in India about 2,500 years ago, Buddhism has spread throughout the globe. As Buddhism reached new areas, its followers developed their own regional identities and understandings of Buddhist geography. South Asia, and specifically the sites associated with the historical Buddha’s life, remained a conceptual center for many Buddhists, but the near disappearance of Buddhism from the subcontinent in the 13th century allowed Buddhists in other regions to overcome their “borderland complexes” and identify sacred Buddhist sites in their own lands. This involved both the metaphorical transfer of sacred sites from South Asia to new places and the creation of new sacred sites, such as reliquaries for the remains of local saints and mountains seen as the abodes of buddhas or bodhisattvas. By the 19th and 20th centuries, colonial encounters introduced Buddhism to the West and created categories of national Buddhisms, which led to new visions of Buddhist geography and regionalism...
Chinese intellectuals adopted the concepts minzu (ethnicity or “nationality”) and zongjiao (relig... more Chinese intellectuals adopted the concepts minzu (ethnicity or “nationality”) and zongjiao (religion) from Japan in the late nineteenth century as part of the wider discourse of modernity. This article examines the gendered dimensions of these concepts through writings about sexuality in two examples from Dali, Yunnan (home to the Bai minzu) from the late Republican period (1911-49) to the early years of the People’s Republic of China. The first example, the Gua sa la festival, involves sexually explicit songs, cross-dressing, and possibly also sexual encounters with strangers. The second example, the cult of the local goddess Baijie, celebrates the fidelity and chastity of an eighth-century queen who committed suicide rather than marry her husband’s killer. The examination of writings about Gua sa la and Baijie demonstrates how intellectuals in the 1940s and 1950s selectively invoked concepts of minzu, zongjiao, and sexuality to affirm these apparently opposing phenomena as represe...
This book follows the transformations of the goddess Baijie, a deity worshiped in the Dali region... more This book follows the transformations of the goddess Baijie, a deity worshiped in the Dali region of southwest China’s Yunnan Province, to understand how local identities developed in a Chinese frontier region from the twelfth century to the twenty-first. Dali, a region where the cultures of China, India, Tibet, and Southeast Asia converge, has long served as a nexus of religious interaction even as its status has changed. Once the center of independent kingdoms, it was absorbed into the Chinese imperial sphere with the Mongol conquest and remained there ever since. Goddess on the Frontier examines how people in Dali developed regional religious identities through the lens of the local goddess Baijie, whose shifting identities over this span of time reflect shifting identities in Dali. She first appears as a Buddhist figure in the twelfth century, then becomes known as the mother of a regional ruler, next takes on the role of an eighth-century widow martyr, and finally is worshiped ...
The goddess Baijie is worshipped only in the Dali Bai Autonomous Prefecture of Southwest China’s ... more The goddess Baijie is worshipped only in the Dali Bai Autonomous Prefecture of Southwest China’s Yunnan province, home to the Bai “nationality” (minzu). Most people today see Baijie as the widow martyr of a local ruler from the eighth century, but she first appears as a Buddhist goddess in scriptures of the Dali Kingdom (937-1253). In the Ming (1368-1644) a legend appears in which Baijie is the mother of Duan Siping, founder of the Dali Kingdom. Baijie’s widow martyr identity finally emerges in the Ming and Qing (1644-1911). Today, Baijie is worshipped in her widow martyr form as a tutelary village deity throughout Dali Prefecture.
This dissertation examines Baijie’s transformations in relation to the themes of ethnicity and gender in the religious history of Dali. I argue that the changes in Baijie’s identity reflect changes in the representation of ethnicity in Dali religion from the twelfth century to the present. Baijie’s gendered symbolism, particularly in her later widow martyr form, additionally illuminates the intersections of ethnicity and gender in Dali religion. The Dali region, and Yunnan as a whole, has long fallen just inside or outside the sphere of Chinese state control. Despite Dali’s proximity to India, Tibet, and Southeast Asia, historical records strongly suggest that Dali elites looked to China for their systems of writing, government, and to some extent, religion. Baijie’s transformations show how religious symbols reflected and shaped Dali elites’ self-representation in relation to Chinese culture and the Chinese state.
The first two chapters provide background by examining issues of religion and ethnicity in the independent Nanzhao (649-903) and Dali kingdoms. Chapters three through five cover Baijie’s first three identities of Buddhist goddess, king’s mother, and widow martyr from the Dali kingdom through the Qing dynasty. Chapter six looks at contemporary Baijie worship and is based primarily on field research conducted in Dali in 2007-08.
While early Buddhists hailed their religion’s founder for opening a path to enlightenment, they a... more While early Buddhists hailed their religion’s founder for opening a path to enlightenment, they also exalted him as the paragon of masculinity. According to Buddhist scriptures, the Buddha’s body boasts thirty-two physical features, including lionlike jaws, thighs like a royal stag, broad shoulders, and a deep, resonant voice, that distinguish him from ordinary men. As Buddhism spread throughout Asia and around the world, the Buddha remained an exemplary man, but Buddhists in other times and places developed their own understandings of what it meant to be masculine.
This transdisciplinary book brings together essays that explore the variety and diversity of Buddhist masculinities, from early India to the contemporary United States and from bodhisattva-kings to martial monks. Buddhist Masculinities adopts the methods of religious studies, anthropology, art history, textual-historical studies, and cultural studies to explore texts, images, films, media, and embodiments of masculinity across the Buddhist world, past and present. It turns scholarly attention to normative forms of masculinity that usually go unmarked and unstudied precisely because they are “normal,” illuminating the religious and cultural processes that construct Buddhist masculinities. Engaging with contemporary issues of gender identity, intersectionality, and sexual ethics, Buddhist Masculinities ushers in a new era for the study of Buddhism and gender.
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Papers by Megan Bryson
This dissertation examines Baijie’s transformations in relation to the themes of ethnicity and gender in the religious history of Dali. I argue that the changes in Baijie’s identity reflect changes in the representation of ethnicity in Dali religion from the twelfth century to the present. Baijie’s gendered symbolism, particularly in her later widow martyr form, additionally illuminates the intersections of ethnicity and gender in Dali religion. The Dali region, and Yunnan as a whole, has long fallen just inside or outside the sphere of Chinese state control. Despite Dali’s proximity to India, Tibet, and Southeast Asia, historical records strongly suggest that Dali elites looked to China for their systems of writing, government, and to some extent, religion. Baijie’s transformations show how religious symbols reflected and shaped Dali elites’ self-representation in relation to Chinese culture and the Chinese state.
The first two chapters provide background by examining issues of religion and ethnicity in the independent Nanzhao (649-903) and Dali kingdoms. Chapters three through five cover Baijie’s first three identities of Buddhist goddess, king’s mother, and widow martyr from the Dali kingdom through the Qing dynasty. Chapter six looks at contemporary Baijie worship and is based primarily on field research conducted in Dali in 2007-08.
Books by Megan Bryson
This transdisciplinary book brings together essays that explore the variety and diversity of Buddhist masculinities, from early India to the contemporary United States and from bodhisattva-kings to martial monks. Buddhist Masculinities adopts the methods of religious studies, anthropology, art history, textual-historical studies, and cultural studies to explore texts, images, films, media, and embodiments of masculinity across the Buddhist world, past and present. It turns scholarly attention to normative forms of masculinity that usually go unmarked and unstudied precisely because they are “normal,” illuminating the religious and cultural processes that construct Buddhist masculinities. Engaging with contemporary issues of gender identity, intersectionality, and sexual ethics, Buddhist Masculinities ushers in a new era for the study of Buddhism and gender.
https://cup.columbia.edu/book/buddhist-masculinities/9780231210478
This dissertation examines Baijie’s transformations in relation to the themes of ethnicity and gender in the religious history of Dali. I argue that the changes in Baijie’s identity reflect changes in the representation of ethnicity in Dali religion from the twelfth century to the present. Baijie’s gendered symbolism, particularly in her later widow martyr form, additionally illuminates the intersections of ethnicity and gender in Dali religion. The Dali region, and Yunnan as a whole, has long fallen just inside or outside the sphere of Chinese state control. Despite Dali’s proximity to India, Tibet, and Southeast Asia, historical records strongly suggest that Dali elites looked to China for their systems of writing, government, and to some extent, religion. Baijie’s transformations show how religious symbols reflected and shaped Dali elites’ self-representation in relation to Chinese culture and the Chinese state.
The first two chapters provide background by examining issues of religion and ethnicity in the independent Nanzhao (649-903) and Dali kingdoms. Chapters three through five cover Baijie’s first three identities of Buddhist goddess, king’s mother, and widow martyr from the Dali kingdom through the Qing dynasty. Chapter six looks at contemporary Baijie worship and is based primarily on field research conducted in Dali in 2007-08.
This transdisciplinary book brings together essays that explore the variety and diversity of Buddhist masculinities, from early India to the contemporary United States and from bodhisattva-kings to martial monks. Buddhist Masculinities adopts the methods of religious studies, anthropology, art history, textual-historical studies, and cultural studies to explore texts, images, films, media, and embodiments of masculinity across the Buddhist world, past and present. It turns scholarly attention to normative forms of masculinity that usually go unmarked and unstudied precisely because they are “normal,” illuminating the religious and cultural processes that construct Buddhist masculinities. Engaging with contemporary issues of gender identity, intersectionality, and sexual ethics, Buddhist Masculinities ushers in a new era for the study of Buddhism and gender.
https://cup.columbia.edu/book/buddhist-masculinities/9780231210478