Amid the controversy over honouring Japanese war criminals, Xuanzang Temple in Nanjing has found itself in more hot water as its former abbot Chuanzhen was exposed for his connections in the business and official circles. Zaobao correspondent Yang Danxu gives a profile of this senior monk and what his secular activities mean for the temple and for Buddhism.
East Asian Institute senior research fellow Lance Gore argues that two contexts made Xi’s resurrection of ideological orthodoxy almost inevitable — Leninist party rule and China’s rise on the global stage. But Xi’s return to ideology may be to China’s detriment, as it could reverse achievements of the reform and opening up era, and also set China on a collision course with Western liberal democracies.
Taiwanese historical photo collector Hsu Chung-mao considers China's historical engagements with its western frontier and the lands beyond it, and takes note of what the Chinese have documented and popularised in their version of the history of cultural exchanges with civilisations across Asia and Europe. With photos and drawings by young artist Brian Hsu, he brings us through history for a peek at those times.
Think of how the switching between languages, cultures and epistemologies can itself be an integral part of reading and writing, and extend this to a thinker’s broadest philosophical opus, in concepts, articulations and communications — that is the work of Chinese philosophy great Li Zehou (1930-2021), says former Singapore Art Museum director, Kwok Kian Chow.
Like many of us experiencing pandemic days, cultural historian Cheng Pei-kai spent the last two years living quietly. But that is just the outward appearance of calm. Inside, he seethes with indignation as he rues the politics of life and greed, the democracy that politicians tout and the world that will be changed yet oddly stay the same after Covid-19. Have we come to a stage where not even a pandemic can teach us the lessons we need to learn?
What did the ancient Chinese think of the netherworld? Why did they take it for granted that there was an afterlife? In this three-part series, academic Poo Mu-chou takes a closer look at the myths and beliefs of death and after-death in Chinese culture. In this third article of the series, he teases out the difference in Chinese notions of happiness compared to other cultures. Rather than a moral code, bureaucracy and social mores have ruled people’s lives. Thus, the living leave practical objects in tombs for the deceased’s sustenance in the Underground, and magic spells to ward off harm against their living kin. In death, one is finally freed from the shackles of life.
Some analyses have sounded the alarm of China lurching to the left in a marked return to Maoism. On closer examination, says Loro Horta, China’s recent clampdowns on capital are rational and not exactly ideologically driven. Issues facing China, such as the need to tackle rising inequality, affect the ruling party’s legitimacy and longevity. These concerns may have a strong push effect on the authorities. In fact, rather than a reversion to Maoism, the Xi government seems to be embracing Confucianism as a basis to enforce social order and norms, just as it derides “evil fan culture” as a means to keep a tight rein on social control.
What did the ancient Chinese think of the netherworld? Why did they take it for granted that there was an afterlife? In this three-part series, academic Poo Mu-chou takes a closer look at the myths and beliefs of death and after-death in Chinese culture. First, he explores the traditional conception of the netherworld. Was it a physical place, shaped in the earthly world’s image and likeness?