Yim dawnhee (68 Ergebnisse)

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Paperback. Zustand: Good. No Jacket. Pages can have notes/highlighting. Spine may show signs of wear. ~ ThriftBooks: Read More, Spend Less.

Zustand: Good. Former library copy. Pages intact with minimal writing/highlighting. The binding may be loose and creased. Dust jackets/supplements are not included. Includes library markings. Stock photo provided. Product includes identifying sticker. Better World Books: Buy Books. Do Good.

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Hardcover. Zustand: Fine. Zustand des Schutzumschlags: Fine. 276pp. Owner's signature on endpaper. Size: 8vo - over 7¾" - 9¾" tall.

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Paperback. Zustand: Good. No Jacket. Good condition. Some minor edge wear, sticker residue on the back cover. Size: 8vo - over 7¾" - 9¾" tall.

1982. Asia. Stanford University Press. Very good paperback 228p.

Paperback. Zustand: Very Good. No Jacket. Very good condtion. Like new. Size: 8vo - over 7¾" - 9¾" tall.

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Paperback. Zustand: Very Good. The book has been read, but is in excellent condition. Pages are intact and not marred by notes or highlighting. The spine remains undamaged.

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Hardcover. Zustand: Near Fine. Zustand des Schutzumschlags: Very Good. 1st Edition. 276pp. Korea Foundation stamp to fly, otherwise clean, tight copy in dust jacket.

Hardcover. Zustand: VG. Zustand des Schutzumschlags: VG. First Edition.

Hardcover. Zustand: Very Good. Hardcover. Very Good / Very Good dust jacket. Free of any markings and no writings inside. For any additional information or pictures, please inquire.

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Zustand: Good. Pages intact with minimal writing/highlighting. The binding may be loose and creased. Dust jackets/supplements are not included. Stock photo provided. Product includes identifying sticker. Better World Books: Buy Books. Do Good.

Zustand: good. May show signs of wear, highlighting, writing, and previous use. This item may be a former library book with typical markings. No guarantee on products that contain supplements Your satisfaction is 100% guaranteed. Twenty-five year bookseller with shipments to over fifty million happy customers.…

Soft cover. Zustand: As New. Pbk 276pp a new and unread copy excellent clean tight unmarked.

Soft cover. Zustand: Very Good. Minor shelf wear. Otherwise a square, tight, unmarked book.

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Soft cover. Zustand: New. 1st Edition. New trade pbk.

Zustand: Used. pp. 292.

Zustand: Used. pp. 292.

Zustand: New.

Paperback. Zustand: New. The study of ancestor worship has an eminent pedigree in two disciplines: social anthropology and folklore (Goody 1962: 14-25; Newell 1976; Fortes 1976; Takeda 1976). Despite obvious differences in geographical specialization and intellectual orientation, researchers in both fields have shared a common approach to this subject: both have tried to relate the ancestor cult of a given society to its family and kin-group organization. Such a method is to be expected of social anthropologists, given the nature of their discipline; but even the Japanese folklorist Yanagita Kunio, whose approach to folk culture stems from historical and nationalist concerns, began his work on ancestors with a discussion of Japan's descent system and family structure (Yanagita 1946). Indeed, connections between ancestor cults and social relations are obvious. As we pursue this line of analysis, we shall see that rural Koreans themselves are quite sophisticated about such matters. Many studies of ancestor cults employ a combination of social and psychological approaches to explain the personality traits attributed to the dead by their living kin. Particular attention has long been given to explaining the hostile or punitive character of the deceased in many societies (Freud 1950; Opler 1936; Gough 1958; Fortes 1965). Only recently, however, has the popularity of such beliefs been recognized in China, Korea, and Japan (Ahern 1973; A. Wolf 1974b; Kendall 1977; 1979; Yoshida 1967; Kerner 1976; Lebra 1976). The earliest and most influential studies of ancestor cults in East Asia, produced by native scholars (Hozumi 1913; Yanagita 1946; Hsu 1948), overemphasize the benign and protective qualities of ancestors. Some regional variations notwithstanding, this earlier bias appears to reflect a general East Asian reluctance to acknowledge instances of ancestral affliction. Such reticence is not found in all societies with ancestor cults, however; nor, in Korea, China, and Japan, is it equally prevalent among men and women. Therefore, we seek not only to identify the social experiences that give rise to beliefs in ancestral hostility, but to explain the concomitant reluctance to acknowledge these beliefs and its varying intensity throughout East Asia. In view of the limited amount of ethnographic data available from Korea, we have not attempted a comprehensive assessment of the ancestor cult in Korean society; instead we have kept our focus on a single kin group. We have drawn on data from other communities, however, in order to separate what is apparently true of Korea in general from what may be peculiar to communities like Twisongdwi, a village of about three hundred persons that was the site of our fieldwork. In this task, we benefited substantially from three excellent studies of Korean ancestor worship and lineage organization (Lee Kwang-Kyu 1977a; Choi Jai-seuk 1966a; Kim Taik-Kyoo 1964) and from two recent accounts of Korean folk religion and ideology (Dix 1977; Kendall 1979.…

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