A Summary Of The Dominicans Controversy

¬¬¬In Torres Saillant’s article New York Dominican Writers, the number of political writers and the number of female writers call my attention. I was aware Dominican presence in the United States in the latter half of the nineteenth century (¬¬¬Torres-Saillant 148). Dominican writers come to the United States in the first place because the parents’ desire to be expose their children to “American spirit” or it was to escape Trujillo’s violent regime (¬¬¬Torres-Saillant 147). To Dominican Republic, United States was considered freedom and riches. For example, in Pedro Henriquez Urena’s poems about live in New York, he writes how having the ability to take vacations back to Dominican Republic in the summer show class privilege (¬¬¬Torres-Saillant

Art that was connected to the afterlife typically was symbolic of objects needed for use after death and these were limited to the very wealthy. Although sometimes included on a grand scale, such objects spoke less about the beliefs of the afterlife and more about what was important to each individual before death. Additionally, the most common death-related art focused not on burial or the afterlife, but instead on the practice of the living honoring their ancestors. This lack of evidence linking the afterlife to the art of ancient China supports the thesis of this essay. There was, in fact, even less evidence of a correlation between the two than expected. In fact, art in ancient Chinese culture, even the art related to deceased relatives,

Many Chinese believed the missionaries posed a threat to their society from fears of Western imperialism and so they were antagonistic. “They expressed their hostility by writing and disseminating inflammatory anti-Christian literature; issuing threats of retaliation against any who dared enter the religion and by the direct instigation of, and participation in, anti-Christ riots” (Lutz 34). The Chinese were active in their rejection against Protestantism. They could not understand much of what Protestantism meant because there were few missionaries fluent in Mandarin and so they rejected the church doctrine. Additionally in Qing China there was a strong presence of Confucian beliefs with the civil service examination system and so the coming of this new religion appeared to challenge the social and political order in China. Although there were a few important converts such as Liang Fa, a co-worker of Morrison who was ordained as the first Chinese Pastor devoted the rest of his life travelling around China to spread Protestantism among the Chinese population (Barnett and Fairbank 40). However Morrison’s greatest accomplishments were composing the

Churches and religious sites across China became a unifying force for discussion and connections. The foundations of Chinese culture had been stripped away leaving people alone and confused. An personal example in “The Souls of China” that truly exemplifies what religion means to the people of China is the explanation from Wang Yi. Growing up in the Chinese countryside, Wang Yi had little education and money. Wang Yi recounts a group of ants stuck in the rain away from their home, and decides to carry them home over the water. He describes the sensation he got from this action saying “I felt like their savior…I was only seven years old but felt I had done something really meaningful.” (341). After giving hi sermon, Wang Yi asks the Christians

Catholic missionaries joined the merchants from Spain and Portugal to China. The Dominicans and Franciscans wanted to try to convert the lower class of China, the

Funeral Banner of the Marquise of Dai tells us about early Chinese religious belief and practice. The T-shaped silk banner

The Ancient Chinese believed in tian which translates to heaven. They believed that it was responsible for picking and removing their rulers, also known as the mandate of heaven. This can be because the Chinese had

Introduction Foot binding commenced within the late Tang Dynasty (618-906) and vastly spread among the upper class of the Song Dynasty (960-1297), and soon diffused to the lower social classes in China. During the Song era, Neo- Confucianism arose among the revivals of Confucianism—founded by Zhu Xi—consisting of a combination of Buddhism, Daoism, and Confucianism. Neo-Confucian thinkers emphasized that human morality can be attained though knowledge. They also firmly believed in a sense of ethnocentricity and were increasingly hostile to foreign ideas and influences. Rankings, hierarchy, traditional rituals, and obligations reinforced social hierarchy, approaching a more patriarchal society (Stearns et al. 273).

1. What is the racial composition of Dominicans according to Chapter 3? The racial composition as explained in chapter 3 was, the exploration of the genetic DNA that laid behind the belief that Dominican racial trade had African component in them. It was always questioned by many historians, when and how African became part of the Dominican racial mix, according to chapter 3 it all began when the Spanish colony within the 16th century in where slavery society was nearly base on sugar production and enslaved labor.

The purpose of the relics and the reliquaries were to symbolically transform the dying emperor’s body into a new state of being, which highlights the lack of clarity in the view of reliquaries as objects or subjects and furthers our understanding of the agency of the form. His statement that the reliquary set is “the most revealing visual documentation of a programmed throne succession scheme in Chinese history” also gives a deeper view into the role of reliquaries as a visual technology that has made looking and touch a means of acquiring and distributing knowledge and an indicator of what a culture prioritizes (Wang 55). The reliquaries in the Farnen Temple crypt provide insights into the connection between the object and ritual, as the reliquary casket sets spell out a succession of changing bodily states (Wang 68). Furthermore, this example demonstrates how the significance of the reliquaries can be overshadowed by the relics they hold, as Wang laments how often “the mystique of the relics trumps any interest in the richly decorated reliquaries that housed them” (Wang 51)

Throughout the history of the world, many kinds of religions have come and gone. With each religion that has appeared, each one has had a very unique and profound way to express SACRED TIME, SACRED PLACE or other ways to practice rituals. In East Asia countries, places such as India, China and Japan has had rituals within their respective religions that coincide with individual’s belief. From the great nation of India it was the practice of SAMLEKHANA (holy death). In the land of the rising sun, feudal Japan had Seppuku and in the land of Dragons and Emperors, China follow the ritual of Li.

In the 1840s a young man from Guangdong named Hong Xiuquan (1813-1864) created his own version of Christianity and made converts in Guangdong and Guangxi provinces. Hong believed that he was the Younger Brother of Jesus and that his mission, and that of his followers, was to cleanse China of the Manchus and others who stood in their way and “return” the Chinese people to the worship of the Biblical

Kenneth E. Brashier’s Ancestral Memory in Early China offers readers a comprehensive analysis of the development of ancestral cult worship in early China during the earliest decades of the Han dynasty (202 BCE – 220 BC). Organized into five parts, the text is subdivided by thirty-one closer examinations of the broader issues surrounding the paradigm by which the ancient Chinese rendered worship of their ancestors necessary for a satisfactory life complete with reverence toward their lineage. The authors draws from a wide variety of sources, most consistently divinatory and stelae inscriptions from excavated tombs, to support his propositions concerning the complexities of the routine of ancestral worship and formal shrine construction in Han-era China. It is an exhaustive work on a critical aspect of spiritual awareness which served to facilitate the growth of Han religiosity

Christians in later periods adopted different strategies in regard to pre-evangelisation ancestors, taking seriously the cultures which had formed these beliefs: a simplistic rejection of their worldview was not adopted. As we have seen, reflection of the Descent was one such example. Another is the Chinese Rites controversy in which Jesuit missionaries to China permitted Chinese Christians to take part in Confucian rituals relating to their departed ancestors It was not an isolated phenomenon at that time: connections appear between these developments in China and others in the Americas (Vogeley 1997). It is also a fine example of how a pastoral situation drove the quest to find

In the concluding thoughts of my previous reflection paper, I turned my attention to beverages in Chinese religion, more specifically to the role of alcohol in religious ceremonies and social life. I wondered: “what is the role of alcohol and other special beverages in Chinese religions?” In this reflection paper, I will turn my attention towards tea and the roles that it played in monastic life in China as well as among the laity, while also continuing the discussion on the role of alcohol. To conclude I would like to return to a previous question: “what does the mode of otherness do in a religious context.” Taking this question, I will examine the relationship between “otherness” and popular religion in China.