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Tucked at the back of Eastpoint Mall, this month-old joint is owned jin li steamboat buffet jazz Muslims who hail from China � making this as authentic as a halal Chinese hotpot restaurant in Singapore could ever.

First things first, we had buffte choose from five soup bases:. Since we could each have a pot to ourselves, we got the Mala and Mushroom soups which were steambboat recommended. As we jszz the pots to boil, it was time to finally select the ingredients that would grace our soups and skillet.

Thankfully, there jin li steamboat buffet jazz a healthy mix of protein and carb options like beef and mutton slicestoman fishcheese tofu and udon.

And now, showtime. Initially, I was taken aback by how watery the ma la was, and on my first jin li steamboat buffet jazz, I thought it needed to be spicier. As I reached out for my beef, ready to write off the soup, the first wave hit me. Given the rainy weather and the fact that a steamboa lotta spice jon lingering in my mouth, the mushroom broth was an absolute godsend.

It was soothing and mellow, thanks to the wolfberries and dates which made the soup subtly sweet. I also appreciated how it was jin li steamboat buffet jazz of mushrooms.

Placing the lean beef slices on the skillet brought forth a tantalising aroma. Despite the lack of marbling on the beef, I was pleasantly surprised by how buttery and tender it was � a clear sign of its freshness. The restaurant stdamboat has jin li steamboat buffet jazz sauce station with over 10 options from creamy peanut sauce to savoury mushroom sauce.

Unlike certain restaurants that charge extra for drinks, Jin Shang Yi Pin Buffet Hot Pot provides free-flow drinks, rice and desserts � making it well worth the price. Options that were available that day include oolong tea, plain water and orange soda. While the cakes were delicious, especially the banana cake and tapioca kueh, Steamgoat would have preferred if there was a wider range of desserts available, given how most of the ice-cream was gone.

Nonetheless, I liked how roomy the area was as the seats were widely spaced apart so you can dash for the good stuff without maneuvering past an obstacle course. The service lu was also commendable as the staff regularly checked on us to see if we needed a soup refill, and were happy to answer our questions. With its comfy atmosphere and calming vibe, I would definitely recommend this place as a dating spot or somewhere to chill with your family and friends.

Also, I would have preferred if there was a wider range of ingredients. Photos taken by Marissa Yeo. This is an independent review by Eatbook. Pros � Potent mala � Flavourful beef. Hazeeq Sukri Cheese isn't the only pull I'm burfet at. Follow us on instagram eatbooksg. Past Contest Winners.

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This shows the territory cut down as well as by a in-hull timber equipment which hold a column enclosure .

I found this approach useful in working on Daoist hymns with Li Manshan too. Sway songs cf. Circle dance songs sung to vocables�showing exceptional triple metre, with some irregular beats.

He concludes this section with a useful summary of musical features of all the public song genres pp. One basic feature of the group songs not mentioned by McAllester is that they are monophonic, and sung in unison. Of course, where as often his transcriptions are of recordings made with a solo singer on demand, rather than during a live ceremony, naturally the songs look monophonic; one needs to listen attentively to recordings of group singing to try and characterise what McAllester describes as its free, loose nature.

For a well-annotated audio survey of global singing styles, see Voices of the world. As fieldworkers know well, by contrast with the individual songs that they have to present on disc, rituals often string them together in lengthy song cycles cf.

Here McAllester has more to say on the sacred songs:. On my first day of recording Navajo songs, I learned that some may be sung by anybody and discussed freely, but that others may be sung only with circumspection, with the right preparation, at the right time, and by the right people. Indeed, some of the latter songs may not be heard except by those who have been properly protected by initiation.

For the dangers of doing fieldwork on Navajo magic, note the disturbing articles of Barre Toelken. Still, he reminds us:. The first reaction of nearly all of my informants was that all of their songs were sacred. Nigel Barley! No such hierarchies seem to exist ready-made in the Navajo scheme of values. But when asked directly, nearly every Navajo feels that songs from the great ceremonial chants are more sacred than gambling songs such as those sung with the Gambling Game.

The parts of the Night Chant and the Enemy Way Chant which are chanted by the ceremonial practitioner are recognised by everyone as being more sacred than the Yeibichai songs of the masked dancers in the former and the Squaw Dance songs performed in the latter. McAllester continues with a section on the dangers of misuse and forms of protection: through initiation, through timing, and training for a particular singing event, by running hard, fasting, and purification by vomiting�one informant explained the declining quality of the songs of young men by their reluctance to make such preparations.

The Navajos seem to have learned the Peyote cult, a new religion, from the Utes. They even remained faithful to the less nasal singing style of the latter. But like other outside influences, the cult was considered dangerous.

McAllester notes a marked preponderance of women in the Galilean congregation�including the singers�by contrast with their more passive role in Navajo ceremonies. Under Esthetic values, he reminds us that the Navajos consider music inseparable from function�though again he finds a shift in the values of some younger men.

Two contrasting illustrations that he managed to elicit:. Helen Chamiso. Yes, they sing more fancy now. If you use only one tone it sounds kind of plain. Nat Nez. McAllester ends this section with a brief extrapolation of musical esthetics: tonality, voice production, group singing, rhythm, tempo, and melodic line. He notes the tendency of some singers to cup a hand over their ear�just like Sardinian tenores.

In a brief section on the role of women in religion he notes their general exclusion�though here, as other scholars have gone on to observe, they surely play a greater part than the general taboo would suggest cf. There seems to be something more acceptable about a stranger who wants to learn songs than about one who wants to know how long babies are nursed.

Among the Navajos, I was accused, jokingly, of wanting to become a ceremonial practitioner, the usual goal of learning songs. It seemed to work in my favour that I was there to learn, that I respected an aspect of Navajo life usually ignored or laughed at, and was willing to teach songs in return.

From a discussion of music one can move by easy stages into almost any area of cultural investigation. Almost any area of human behaviour is crossed at some point by music. With the Navajos, such seemingly remote subjects as attitudes towards property, propagation of livestock, and the nature of taboo came to the fore in connection with music; sometimes I found informants who were so reserved that it seemed as though no interview at all were going to take place, but who became interested and accessible when the topic was music.

A few songs from almost any culture can be learned by the ethnologist even if he is not a musician [ sic ]; even very imperfect renderings of native music can do much in establishing rapport. Film is not living ritual either, but is a major advance over audio recordings�let alone silent, dry texts my constant Jin Li Steamboat Buffet Twitter refrain: see e.

My examples below may seem to suggest nostalgia, but the transformation effected by modern life has long been an important theme: as with Chinese ritual , we should seek to document both early tradition and more visible contemporary manifestations. Recorded by Laura Boulton :. And Willard Rhodes issued ten LPs of the recordings that he had made from to , such as. For all these fatal flaws, and more, see e.

Bearing all that in mind�. In this film from Also from the s with a kinaalda ceremony from And an excerpt from Kinaalda: a Navajo rite of passage Lena Carr, :. But breaking the mold of happy smiling natives grateful to be admitted to the benefits of civilisation is the documentary Broken rainbow Maria Florio and Victoria Mudd, �though not without its critics, it soberingly relates the plight of both Navajo and Hopi, subjected to forced relocation and environmental pollution cf.

Grassy Narrows :. Lastly, following successive historical epidemics visited on Native American peoples by white contact, the Navajo are suffering severely from Coronavirus yet another danger from outside�see e. While taking modern change into account, the complex ritual sequences and symbolism of the Navajo remain deeply impressive.

As he observes, the public dance songs that are his subject here are only a small part of the overall ceremonial performance, but he makes a compelling case for including their soundscape in ethnographies of ritual. Of course, change has continued to escalate since the s, inviting both continuing fieldwork and further study of earlier periods. At last I understand why scholars find such rich inspiration in Native American cultures.

My third post in this series is on the Ghost Dance. See also the Leaphorn and Chee novels of Tony Hillerman. On Navajo history, see e.

Tibetan and Han-Chinese mandalas e. Shanghai , Hunyuan ; and for various ways of consecrating the sacred space, click here. Leland C. Wyman, Blessingway ; and note Charlotte Frisbie and David McAllester eds , Navajo Blessingway singer: the autobiography of Frank Mitchell, � 1st edition , updated paperback , complemented by the story of his wife: Rose Mitchell, Tall woman: the life story of Rose Mitchell, a Navajo woman, c� �both works voluminous, with many useful further references.

Indeed, life stories make an illuminating approach�see Nettl, The study of ethnomusicology: thirty-three discussions , ch. Helen Rees ed. For kinaalda , see e. Female puberty ceremonies are widely performed by Native American groups: see e.

Carol A. Markstrom, Empowerment of North American Indian girls: ritual expressions at puberty For the major role of Navajo women during the pandemic, see here. Ives eds , The world observed: reflections on the fieldwork process I trust this trailer for my documentary Li Manshan: portrait of a folk Daoist will entice you to watch the whole film click here! While you watch it�as you MUST! Je ne regrette rien! The sidebar category Li family being so very voluminous even with subheads, I compiled a more manageable roundup of some major posts here.

Former nun, Renqiu county, Hebei, Photo: Xue Yibing. In my second post on Women of Yanggao I gave a brief introduction to studies of gender in Chinese religious life. Kang further pursues the story into the Maoist and reform eras.

Throughout Chinese history until the s, the vast majority of women were illiterate; the reliance of our portrayals on elite perspectives is an unfortunate limitation in historical scholarship generally, all the more so when we consider gender.

More recent histories which include a gender perspective do not discuss religion. However, scholarship about women and modernity does not generally include the powerful connection between women and religion, and certainly not the connection between women and superstition. Religion in 20th-century China was reorganised according to new, modern, and scientific paradigms; in this novel definition, which excluded many communal experiences deemed superstitious, religion came to be identified more with personal practice and individual beliefs, understood as self-strengthening and self-improvement, and was to be one of the responses against Western Imperialism and Japanese occupation.

Women had always been seen as closely involved with religious practices, but at this time they were identified as intrinsically and powerfully superstitious, and their religiosity was used as a necessary site of symbolic transformation for the nation. Numerous examples of the deleterious effect of superstition on women, their children, the family, and society were described, and modern and scientific education was seen as the antidote to this seemingly intractable problem.

The noble, elusive goal of reformists was to eliminate male Confucian power over women as part of a general attack on religion. As Jin Tianhe commented:. Superstition is an inauspicious thing. Nuns, witches, geomancers, and astrologers are inauspicious people. Gentlemen have refined their bodies and corrected their minds, they are intelligent and honest, and cannot be deluded by ghosts and spirits [ Yeah, right �SJ].

My female compatriots are ignorant folk. They should strive to be like gentlemen, respect morals, be upright in character and diligent in self-cultivation, establish their hearts on behalf of heaven and earth, set their destiny in service of people and things.

In this way they would not be deluded by evil talk that would make them lose their true nature. Canons, liturgy, and hierarchical structures, described by Katz as acceptable and non-superstitious elements of religion, as well as Confucian philosophy, also acceptable if not linked to oppressive and restrictive practices, were typically the purview of males. But as Chau suggests, this speaks to the dominance of elite perspectives in the discourse, not to the situation on the ground.

Mediums at Shanxi temple, Female spirit mediums, often described as tricksters swindling other women, are particular objects of criticism from the reformists. Now, since male and female mediums coexist in some regions cf. But is there an actual shift in the position and role of women? A question that arose in the context of critically engaging with these sources was: are we actually talking about women here?

Are women, perceived as particularly superstitious because of their lack of education and access to the outside world, only a symbol of the inability of China to rid itself of these practices? There is a remarkable continuity in the period that goes from the early to mid-twentieth century in terms of the calls against female superstition.

However, nothing much seems to change, except a certain heightened force and violence in the message, inspired by the increase in the forcefulness of the anti-superstition campaigns in general. For both men and women, opportunities are always greater in urban areas; for both, religious and superstitious activities remain popular in the countryside.

Since Republican times, women have participated in public religious life and have assumed leadership in different religious organisations. At times they have also used religion to defy officially-prescribed gender roles, to negotiate with state authorities, and to create social spaces of their own. Female mediums, Guangxi. Photo: Xiao Mei. Indeed, the very informality of the status of such women may have helped them to keep practising under Maoism, as Kang suggests:.

Either as lay believers or spirit mediums, the middle aged and elder women are neither victims of superstition nor obstacles to modernity. For many, religious practices are not simply to revive the pre-revolutionary past. They ingeniously construct female religiosity with the traditional and modern resources�including Maoist teachings�at their disposal.

Plunging into rural fieldwork as I did in the s without being conditioned by elite discourses, I found the simple public�private dichotomy in religious activity revealed in the male domination among public performers such as ritual specialists and shawm bands ; yet I came to realise that while women rarely occupy such formal roles, they do play a major part in religious life�notably as mediums and sectarians.

The background provided by Valussi and Kang makes valuable preparation for fieldworkers. These, along with some of my other posts on gender in China and elsewhere, are listed here.

Notwithstanding the role of women in the latter manifestations, such a reversal would also entail a far greater recognition of their fundamental importance in Chinese religious life. One can but dream�. For an important book on mediums in Henan, see here. I look forward to reading. For other related recent volumes, see the work of Cao Xinyu e.

The new collection of articles most of which already published elsewhere is based both on textual studies and fieldwork ndeed, many sectarian scriptures continue to be discovered in the course of fieldwork , and also considers performance practice. While it includes reports from south China� south Jiangsu cf. Shanxi sect reciting baojuan , Most of them refer to household ritual groups in particular counties of Shanxi and Hebei , with further notes from elsewhere around north China�outlining their histories, artefacts, and ritual sequences for funerals and temple fairs.

You can also explore the sidebar for the various categories albeit voluminous and tags. But these field reports under local ritual are a basic resource. Ritual performers, North Xinzhuang Posts on south China, collected under the south China tag in addition to the south China subhead of the ritual category! Also in the menu is the Playlist �with commentary on the tracks contained in the Music player as you scroll down in the sidebar beneath the categories.

The other pages to the right of the menu are worth exploring too, like the other material under Themes , and the Other publications and WAM sub-menus.

In recent years several overviews of the diverse manifestations of religious activity in changing modern China have been published, such as those of Goossaert and Palmer The religious question in modern China , Adam Yuet Chau , and Ian Johnson.

Now we have a substantial collection of essays,. All entail the new temporality of national narratives and the project of modernization. Urban planning and development, including the urbanization of villages, has transformed most dwellings into apartments, with less space for domestic altars and banquets, and turned most neighbourhood temples into dust under property developments of housing, headquarters, industrial and commercial districts.

Banquets for life passage ritual occasions have become more widespread, but in professional catering establishments. Diviners, some using statues of seities, provide services independently. The bigger Daoist or Buddhist temples and their monks and nuns look after lamps for the souls of the dead; churches and mosques outside Xinjiang perform services for their dead. Most ritual services are performed in homes and they have been shortened as the tastes of the young have changed.

But the disciplines of self-cultivation brought into the present through transmission of the various ritual traditions in China have flourished, have become global in their reach, alongside academic interest in them, and have been nurtured by new masters.

Thus the survey deserves to be widely read. The Golden-Character Scripture , a staple of north Chinese ritual ensembles. How strange it now seems to reflect that when I wrote these, the virus seemed like a distant problem. I made a digested version of these two posts into an article for the stimulating online magazine First of the Month , and an edited Italian version appears in the journal Sinosfere , also worth consulting.

See also under Navajo ritual and musical culture. Left: Mei Lengsheng, s; right, yankou ritual, Baiyun guan temple, Wenzhou, Further to research under Maoism on ritual life in China, I appreciate.

The work of local scholars in China striving over this difficult period to legitimize their religious cultures continues to impress me. Among the main compilers of the study was Mei Lengsheng � , whose fortunes Katz describes. Intellectuals and other elites strove to the utmost to survive in this tricky environment; including like Mei performing acts of self criticism when necessary, but also relying on personal connections while attempting to use state rhetoric to their own advantage.

Noting that such works exploited CCP rhetoric against local customs to serve the cause of preserving them, Katz reads between the lines of the Preface. The main contents that follow are subdivided thus:. But what we can hardly expect of such material under Maoism is a detailed account of religious life at the time of writing.

A further perspective is that of fictional films like The blue kite , evoking the personal stories behind the tensions of the era. Whereas my previous posts on the crisis have concerned responses online and behind the closed doors of temples, here we find how ritual activity is still being maintained for routine burials.

In recent years, as the wonderful Li Manshan has begun to take things easier in his eighth decade, his son Li Bin , working since from the base of his funeral shop in the county-town, has been worked off his feet for their busy diaries, see here and here ; and for the tough life of the household Daoist, here. Since the Coronavirus scare, strict measures have been in place in north Shanxi, though no cases seem to have been reported there.

Many neighbourhoods in Datong city were sealed; in Yanggao town the gated communities monitored all activity. Restaurants and schools have been closed. So regular members of the Daoist sextet like Wu Mei and Li Sheng , normally busy reciting the scriptures with wind and percussion for the sequence of rituals they perform for funerals over two sometimes three days, now find themselves temporarily unemployed.

Golden Noble , another core member of the band who leads the vocal liturgy , can perform the solo mortuary procedures like determining the date, siting graves, and supervising the burial, so he has picked up a bit of work in the immediate vicinity of his home township Houying. Whereas the other Daoists are active over a small radius, his work has taken him over a large area of north and south China.

He has been an important member of our foreign tours. Like Gansu singer Zhang Gasong and countless others, since returning home for New Year he has found himself exiled there. Erqing right with Wu Mei, funeral Few customers have been venturing out to his funeral shop, but he fields constant messages on his smartphone. So he is still called out constantly, driving throughout the countryside but now having to pass through a laborious series of checkpoints on the main roads and at the entrance to every village, where temperatures are taken and all movements registered.

In these poor villages that are depleted yearly by urban migration, with the population ageing, conditions of hygiene may have improved since around , but remain far from ideal for earlier epidemics in Yanggao, see here. Routine burials still need to be held�though currently by the immediate family alone, with one single Daoist carrying out the necessary procedures see my Daoist priests of the Li family , pp.

After a death, the immediate task is to summon Jin Li Steamboat Buffet 30 Days Li Bin to use his almanacs to determine the date for the burial�which may vary, as usual, from around five days to over a month. All these tasks are shown in my film , and even over this stressful period Li Bin still continues to perform them constantly. Exorcistic talismans are pasted around the house of the deceased. During the current crisis this has become routine.

Mostly it only takes an hour or two, though even now some families expect a rather longer ritual. Li Manshan: decorating a coffin , and exorcising the house These two mantras for dangerous liminal moments serve to protect the Daoist himself.

Li Bin then accompanies the coffin through the fields to the grave he has chosen, and fine-tunes its alignment in the grave.

After returning to the house he performs a further brief exorcism there. He then hurries off to other villages help more bereaved families. Meanwhile elsewhere in Yanggao , in neighbouring counties see my other posts on Shanxi under local ritual , and doubtless further afield, other Daoists too will be continuing to meet the needs of their rural clients.

I wonder how long it will take for the more elaborate funeral rituals to be restored, with the other Daoists joining Li Bin in performing the full sequence of vocal liturgy, accompanied by wind and percussion. Photo: Volker Olles. To follow my first two posts featuring songs commenting on the Coronavirus outbreak here and here , I now consider how local ritual life has been adapting to the crisis at the grassroots.

Reflecting the age-old adaptability of ritual practice, much activity has moved to a virtual life on WeChat. As he wrote on 17th February:.

All temples are still locked down, but Daoist clerics in the sanctuaries will occasionally perform rituals or offer incense and candles in the name of adherents thanks to WeChat!

Through Wechat, people can even participate in rituals by having their names added in ritual documents. I spent the Spring Festival in a remote Quanzhen Daoist temple in Chongzhou, west of Chengdu, just when the lockdown started. All religious institutions are closed and closely monitored by the authorities.

I also had to register with the local government and the Bureau of Religious Affairs. Public notice [ my translation �SJ]. Owing to the severity of the current Coronavirus outbreak, for the health and safety of everyone to pass a secure, auspicious, and blessed New Year, the temple Management Committee has decided after investigation:.

From 8am on 24th January the temple is temporarily closed to outsiders. All activities seeking blessing to greet the New Year will be managed according to the law by the temple priests. Please do your best not to visit the temple, in order not to come into mutual contact, and to prevent the contagion of the virus. All prayers for blessing and the elimination of calamity are to be liased via WeChat.

We request the great masses and the faithful to share [this information]. During the current initiative to restore traditional Chinese rites, when you meet, please clasp your hands in greeting and avoid shaking hands!

In my next post on Coronavirus I report on the busy schedule of the household Daoists of the Li family in Shanxi, even through the crisis, as they continue to meet the needs of their rural clients for routine burials. Among the many areas of life in China that are suffering under the lockdown prompted by the Coronavirus outbreak are collective events such as life-cycle and calendrical ceremonies among rural communities.

Ghost king, South Gaoluo. But just as everyone was preparing for an ostentatious New Year, the death of Premier Deng Xiaoping threatened to disrupt it. A typical bit of mental juggling was now required in order for the village rituals to continue undisturbed. Deng died on the 11th day of the 1st moon in , with remarkable, if uncharacteristic, attention to the rural calendar.

As with all the best scams, its sincerity is unassailable. Since villagers doubtless had a lot to thank Deng for, but there were ironies. In the current crisis, however, such large-scale gatherings are unthinkable.

Elaborate funeral rituals, for which among the many locals attending are kin returning from distant parts of the country, have also been put on hold. Still, in Yanggao county in Shanxi, far from both the source of the outbreak in Wuhan and major urban centres like Beijing, the Li family Daoists , individually, are still in demand to provide routine burial services, as I describe here.

On local government websites e. But morbidly creative slogans everywhere hammer out the message:. For the response in Tibetan regions, see e. First, some background. One of the most illuminating and harrowing books on rural life in north China is. One of innumerable such groups throughout the countryside, the Zuoquan troupe has always adapted to the changing times, from the warfare of the s through Maoism to the reform era.

In the latter period they began to perform stories criticising corruption. Liu Hongqing also pays great attention to the wretched fate of women in a rural area that remained chronically poor under Maoism.

Two twins in the troupe had an older sister, four of whose five children were born blind. After she died in the burden of caring for the whole family fell upon the oldest daughter Chen Xizi, then 15 sui. She too was ill-fated. Her first daughter died at the age of 11 sui after going dumb the previous year; her son, born in , was blind, dumb, and disabled; a second daughter died at the age of 7 sui ; and a third daughter was herself left with three daughters at the age of 32 sui after her husband died.

Such stories, all too common in rural China note e. The Zuoquan performers are instrumentalists too�Liu Hongquan is a fine shawm player for thoughts on the way shawm-band music reflects suffering, see here.

Like others in the troupe, he has taken several adopted sons, forming a network of well-wishers throughout the villages where they perform. Like blind performers in north Shanxi , they had their own secret language p. Tian Qing left, in white with the blind performers of Zuooquan. The group was soon promoted by eminent cultural pundit Tian Qing see e. Following his visit to Zuoquan they gave their first Beijing performance in From the popular TV presenter and director Yani took them to heart, engaging with their lives in a documentary filmed over ten years.

Since being enrolled under the aegis of the Intangible Cultural Heritage , while continuing their itinerant lifestyle performing for rural ceremonial, they have become media celebrities, promoted in regular TV appearances. But even once absorbed into the state apparatus, such folk groups are not always mere mouthpieces for state propaganda.

We may tend to think of folk-songs as commemorating events in the distant past�even when describing traumas such as famine , they tend to refer to early famines before the revolution. Itinerant performers like blind bards are occasionally enlisted to explain state policies among the folk, but they may also express resistance.

And so to Coronavirus and the debate over freedom of speech. The Wuhan ophthalmologist Li Wenliang was among the first whistleblowers among a multitude of tributes, see e.

But online discussions continue to be censored. A tribute to Li Wenliang, posted on WeChat on 8th February and only deleted by the 13th, featured a folk-song movingly performed by none other than Zuoquan blindman Liu Hongquan contrast his rosy forecast here. Do listen to the song, since you can no longer hear it on WeChat:. At dead of night appeared a star The whole world weeping in unison, Oh brother , for you. Semi-translucent like lighting eggshell lanterns First they sealed your lips, Oh brother , then they sealed the city.

When you blew the whistle in the twelfth moon no-one listened Amidst the bustle of the first moon, Oh brother , the sound of your song was silenced. Bright blue skies of Sovereign heaven Now that the whole nation has awakened, Oh brother , you are already far away. Now that the whole nation was awakened, Oh brother , you are already far away.

The Party has also recruited performers to play a more orthodox role in promoting public health, such as this epic singer from Inner Mongolia:. Source: Tongliao Daily Another example of the evolving folk arts. For more songs from north China on the virus, see here ; for temple ritual in Sichuan, here ; and for continuing activity of household Daoists in Shanxi, here.

Perhaps some of you have further instances of how folk culture is suffering, responding, resisting? Appendix A beguiling online post from Duyi Han shows murals purporting to come from a Hubei church, paying homage to Coronavirus medical workers.

The project sees the walls and ceilings of a historic church in Hubei province transformed into a large mural depicting figures dressed in white decontamination suits. The purpose of fieldwork is not simply to answer questions that have been incubated elsewhere.

By learning what is important to people, fieldwork can be the source of the questions themselves. Talking to people, visiting a site, or experiencing a ritual are all irreplaceable ways of personally and viscerally understanding the processes that others have described in texts. The editors provide a thoughtful preface, citing many further sources. As they observe, the articles have in common.

Left: route of fieldtrip to Hunan ; right: fieldworkers in Hequ , Shanxi, For a roundup of posts on fieldwork on local ritual traditions under Maoism, see here.

Walking the ground, talking to people. The first group of chapters here mainly concerns religion and ritual:. This section continues with. Finding and working with grassroots documents.

So I find these chapters insightful, showing the potential for delving in local archives. This section includes. In all, the contributors to this new volume offer thoughtful reflections on diverse approaches to doing fieldwork in China. Fujian province in southeast China remains one of the most vibrant regions for folk religious activity see this introduction.

An avid hunter and naturalist, in his book Blue tiger he showed how hunting with the locals for man-killing tigers paved the way for effective missionary work [ file under fieldwork techniques �SJ], and he discussed the delicate diplomacy required to negotiate peace between soldiers and bandits in his attempts to spare villagers caught amidst the fighting cf. Apart from filming agricultural, military, and daily scenes in Fujian, he also paid extensive attention to local religious life there�and now, in an enterprising project click here by the Department of Religious Studies of the University of Tennessee at Knoxville UTK under the direction of Megan Bryson , ten clips on religious ritual that Caldwell filmed in the s have been restored and made available online, with extensive annotations by UTK students.

Watching such footage, one always wonders what became of all these people over the turbulent decades to come. For Daoist ritual in Fujian and elsewhere in south China, see here ; for early and recent films from distant Amdo, here.

As Hannibal Taubes divined when he sent it to me, slight as it is, it links up nicely with my taste for scholarship under Maoism documenting the customs of old Beijing just as they were being dismantled. Everything was gentle as though it was all trying to soothe me. The musician couple were peculiar in such a village but they got along well with their avantgarde neighbors.

When the local artists produced installations or other exhibitions, they would invite Xiao Juan to sing for them. In , a friend got them a gig at a newly opened bar named Lieqimen in Haidian District. They appeared at the bar as a duo, and have since been known as Old Melody band. Yu Zhou joined them as the drummer in Seven years after moving to Yuanmingyuan, they had finally saved up enough money to buy their own apartment in a newly built residential zone.

Xiao Juan loves sitting on the balcony of their new home, drinking tea and listening to old songs. Last Sunday, they held an anniversary party at Le Jazz in celebration of their four years of performing at its various branches.

They have won a loyal group of fans who come to every performance of theirs. Xiao Juan says she has built up a knowing rapport with her audience.

Every time, she gives Xiao Juan a special kind of groupie gift: one of her favorite toys. Sixty percent of the songs they sing are old English songs, and the rest are Chinese songs including some written by Xiao Juan herself.

Previous page Next page. See More. FACE E-mail: zhangxiaoxia ynet. T Rehearsal at home The band has won a loyal group of fans at Le Jazz. The annual festival draws an eclectic mix of boaters, seasteaders and artists who gather in yachts and rafts to create an ad hoc river city, with gangplanks, ladders and swings. When Willson returned to the delta in , a turn toward law and order was just one of the challenges awaiting his revival effort.

The owner expected the new jumbo tenant to lure visitors to his docks and waterside cafe about 15 miles northwest of Stockton. The marina was in debt, and San Joaquin County began taking issue with alleged septic shortfalls and illegal boat moorings. Before anything could get resolved, the owner skipped town and the county ordered the marina cleared. He and his girlfriend, Jin Li, 40, who until then had spent much of their time at her apartment in Union City or his house in Santa Cruz, learned that the newly emptied docks left no one around to keep watch over the Aurora.

Living on the Aurora took some adjustment. Li quit her job as an office manager at a real estate company in Oakland, instead selling odds and ends on eBay. The energetic co-captain of the ship, born in Jinzhou, China, compares her new home to an enormous house in the middle of nowhere. The biggest issue, Li recalled as she stood on a deck on a warm, clear afternoon, was what others thought about her life in the delta.

Last year, Willson spoke at a packed City Council meeting in Isleton Sacramento County to make a case for moving the Aurora to the waterfront town. There, he explained, it would finally have a chance to shine.

Residents of Isleton, a former steamboat stop on the Sacramento River, have been looking to jump-start an economy that has languished since the canneries closed decades ago.

Some think a remodeled Aurora would attract tourists to the sleepy shops and restaurants. Isleton City Manager Chuck Bergson initially supported the idea but recently said the ship faced headwinds.

Before the boat goes anywhere, Willson wants to finish the restoration. He said he can get it mostly done in two years, though there are skeptics. Two other large, disabled boats, a lighthouse tender and a minesweeper, now sit alongside the Aurora, fueling concern that the channel is becoming a graveyard for ghost ships. Willson works with a volunteer crew of retired sailors, amateur historians and interested locals.

They spent last fall and winter patching decks and rebuilding railings. Since the coronavirus shelter-in-place directives took hold in spring, though, his workforce has thinned, and problems getting materials have held up certain tasks. Money remains an issue. Willson draws an income from electrical work he does on other boats, and buys and sells things online after refurbishing them.

He talks about attracting investment, but so far has collected only donated supplies. He also acquired, on the cheap, rolls of Italian silk wallpaper and hundreds of square yards of Caesars Palace casino carpet tile.

When the ship is ready to move, one big issue remains. Little Potato Slough has gotten shallower since the Aurora arrived, apparently due to sediment washing into the waterway during recent wet winters. Kurtis Alexander is a San Francisco Chronicle staff writer. Email: kalexander sfchronicle. COVID vaccine distribution is an opportunity to improve health equity. US and Iran to hold indirect talks on the nuclear deal in Vienna, a first step toward a major goal for Biden.

Ad Microsoft. Full screen. He lives in a year-old cruise ship idling in the Delta. Slideshow continues on the next slide.

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