This book aims to provide the readers a better understanding of rural China through the particular perspective of the rural underworld. It proposes new concepts to describe social changes of rural China by comparing the contemporary rural society with the acquaintance society—the classic model for depicting the traditional Chinese society. The author’s down-to-earth fieldwork has revealed that, with a permeating gang influence, the society of rural China has actually changed in nature. Such change in social nature is summarized as “the estrangement of acquaintances” or “moral ambiguity”. As a result of the rural gangster’s unlawful acts of lining their pockets with national resources, rural China is going through “rural governance involution.” In short, this book develops new models and concepts to establish a comprehensive scientific conceptual system for explaining social reality. With hard-to-come-by information and a prudent and multi-faceted analysis on a neglected topic, this book gradually reveals to the readers the true picture of rural China.

This book explores how, unlike in the West, the daily religious life of most Chinese people spreads without institutional propagation. Based upon more than a decade of field research in rural China, the book demonstrates the decisive role of rites of passage and yearly festival rituals held in every household in shaping people’s religious dispositions. It focuses on the family, the unit most central to Chinese culture and society, and reveals the repertoire embodied in daily life in a world envisioned as comprising both the “yin” world of ancestors, spirits, and ghosts, and the “yang” world of the living. It discusses especially the concept of bai, which refers to both concrete bodily movements that express respect and awe, such as bowing, kneeling, or holding up ritual offerings, and to people’s religious inclinations and dispositions, which indicate that they are aware of a spiritual realm that is separate from yet close to the world of the living. Overall, the book shows that the daily practices of religion are not a separate sphere, but rather belief and ritual integrated into a way of dwelling in a world envisaged as consisting of both the “yin” and the “yang” worlds that regularly communicate with each other.

In 1949, G. William Skinner, a Cornell University graduate student, set off for southwest China to conduct field research on rural social structure. He settled near the market town of Gaodianzi, Sichuan, and lived there for two and a half months, until the newly arrived Communists asked him to leave. During his time in Sichuan, Skinner kept detailed field notes and took scores of photos of rural life and unfolding events. Skinner went on to become a giant in his field—his obituary in American Anthropologist called him “the world’s most influential anthropologist of China.” A key portion of his legacy arose from his Sichuan fieldwork, contained in his classic monograph Marketing and Social Structure in Rural China. Although the People’s Liberation Army confiscated Skinner’s research materials, some had been sent out in advance and were discovered among the files donated to the University of Washington Libraries after his death. Skinner’s notes and photos bring to life this rare glimpse of rural China on the brink of momentous change.

"In the 1930s, Shanghai was a haven for outlaws from all over the world: a place where pasts could be forgotten, fascism and communism outrun, names invented, fortunes made--and lost. 'Lucky' Jack Riley was the most notorious of those outlaws. An ex-Navy boxing champion, he escaped from prison in the States, spotted a craze for gambling and rose to become the Slot King of Shanghai. 'Dapper' Joe Farren--a Jewish boy who fled Vienna's ghetto with a dream of dance halls--ruled the nightclubs. His chorus lines rivaled Ziegfeld's. In 1940 they bestrode the Shanghai Badlands like kings, while all around the Solitary Island was poverty, starvation and genocide. They thought they ruled Shanghai; but the city had other ideas. This is the story of their rise to power, their downfall, and the trail of destruction they left in their wake."--Jacket

In Singapore and Malaysia, the inversion of Chinese Underworld traditions has meant that Underworld demons are now amongst the most commonly venerated deities in statue form, channelled through their spirit mediums, tang-ki. The Chinese Underworld and its sub-hells are populated by a bureaucracy drawn from the Buddhist, Taoist and vernacular pantheons. Under the watchful eye of Hell’s ‘enforcers’, the lower echelons of demon soldiers impose post-mortal punishments on the souls of the recently deceased for moral transgressions committed during their prior incarnations. Voices from the Underworld offers an ethnography of contemporary Chinese Underworld traditions, where night-time cemetery rituals assist the souls of the dead, exorcised spirits are imprisoned in Guinness bottles, and malicious foetus ghosts are enlisted to strengthen a temple’s spirit army. Understanding the religious divergences between Singapore and Malaysia through an analysis of socio-political and historical events, Fabian Graham challenges common assumptions on the nature and scope of Chinese vernacular religious beliefs and practices. Graham’s innovative approach to alterity allows the reader to listen to first-person dialogues between the author and channelled Underworld deities. Through its alternative methodological and narrative stance, the book intervenes in debates on the interrelation between sociocultural and spiritual worlds, and promotes the de-stigmatisation of spirit possession and discarnate phenomena in the future study of mystical and religious traditions.

Behind China’s growing economic and political power is a vast underworld of marginalized social groups. In this powerful and timely book, Wanning Sun focuses on the country’s hundreds of millions of rural migrant workers, who embody China's most intractable problems of inequality. Drawing on rich and extensive fieldwork, the author argues that despite the critical role their labor has played in enabling and sustaining the country’s remarkable economic growth, workers and peasants have become the nation’s “subalterns.” Sun focuses especially on the role of media and culture in negotiating the unequal relationships that exist between various social groups. She shows that in the face of the harsh reality of injustice and discrimination, China’s rural migrants engage in media and cultural practices that are at once both mundane and profound—invariably imbued with hope and dignity, and motivated by the dream of a better life. Exploring the cultural politics of inequality in post-Mao China, this engaging and compelling book will be essential reading for all concerned with the increasing centrality of media and the cultural politics of representation in our highly digitalized and mediated world.

The last of four two-volume sets on the key periods of paradigm shift in Chinese religious and cultural history, this book examines the transformation of values in China since 1850, in the “secular” realms of economics, science, medicine, aesthetics, media, and gender, and in each of the major religions (Confucianism, Buddhism, Daoism, Christianity) as well as in Marxist discourse. The nation and science are the values invoked most frequently, with the market and democracy a distant second. As in previous periods of fundamental change in Chinese history, rationalization and secularization have played central roles, but interiorization nearly disappears as a driving force. Also in continuity with the past, the state insists on an exclusive right to define and adjudicate orthodoxy. Contributors include: Daniel H. Bays, Sébastien Billioud, Adam Yuet Chau, Na Chen, Philip Clart, Walter B. Davis, Arif Dirlik, Thomas David DuBois, Lizhu Fan, David Faure, Melissa Wei-Tsing Inouye, Ji Zhe, Xiaofei Kang, Eric I. Karchmer, André Laliberté, Angela Ki Che Leung, Xun Liu, Richard Madsen, David Ownby, Ellen Oxfeld, Volker Scheid, Grace Yen Shen, Michael Szonyi, Wang Chien-ch’uan, Xue Yu