Traditional Chinese medicine developed over thousands of years, but changes introduced from 1835-1935 by American missionary doctors initiated a landslide of cultural revolution in the city of Canton and medical modernization throughout China. Focusing on medical missionaries' ideas and approaches in a principal city of the period, Canton, Guangqiu Xu, a native of Canton, describes the long-term impact of American models of medical work, which are still in place in China today. Despite stiff resistance to change and Chinese suspicion of foreign ideas, the impact of American medical missionaries was profound. They opened medical schools, trained modern doctors, and promoted public health education. These transformations in turn led to major social movements in the modernization of Canton, such as the women's rights movement, modern charity and welfare systems, and modern hygiene campaigns. This book focuses on the changes American doctors brought to Canton, their implementation, what remains of their influence today, and how some of these transformations have spread across China. It shows that the Chinese have themselves become more responsive to cultural relations with the US as part of the acceptance of these changes, and demonstrates how the unique blend of modern Western and traditional Chinese medicines has helped modernize China and make Canton the cradle of modern reform and revolution in China.

Medical care in nineteenth-century China was spectacularly pluralistic: herbalists, shamans, bone-setters, midwives, priests, and a few medical missionaries from the West all competed for patients. This book examines the dichotomy between "Western" and "Chinese" medicine, showing how it has been greatly exaggerated. As missionaries went to lengths to make their medicine more acceptable to Chinese patients, modernizers of Chinese medicine worked to become more "scientific" by eradicating superstition and creating modern institutions. Andrews challenges the supposed superiority of Western medicine in China while showing how "traditional" Chinese medicine was deliberately created in the image of a modern scientific practice.

The Church as Safe Haven conceptualizes the rise of Chinese Christianity as a new civilizational paradigm that encouraged individuals and communities to construct a sacred order for empowerment in modern China. Once Christianity enrooted itself in Chinese society as an indigenous religion, local congregations acquired much autonomy which enabled new religious institutions to take charge of community governance. Our contributors draw on newly-released archival sources, as well as on fieldwork observations investigating what Christianity meant to Chinese believers, how native actors built their churches and faith-based associations within the pre-existing social networks, and how they appropriated Christian resources in response to the fast-changing world. This book reconstructs the narratives of ordinary Christians, and places everyday faith experience at the center. Contributors are: Christie Chui-Shan Chow, Lydia Gerber, Melissa Inouye, Diana Junio, David Jong Hyuk Kang, Lars Peter Laamann, Joseph Tse-Hei Lee, George Kam Wah Mak, John R. Stanley, R. G. Tiedemann, Man-Shun Yeung.

In covering the subject of Chinese medicine, this book addresses topics such as oracle bones, the treatment of women, fertility and childbirth, nutrition, acupuncture, and Qi as well as examining Chinese medicine as practiced globally in places such as Africa, Australia, Vietnam, Korea, and the United States.

Early twentieth century China went through a tumultuous period, marked by the end of an ancient monarchy, political instability and profound cultural upheaval. The medical discourse both reflected and contributed to these transformations. Western medicine arrived in China as part of missionary, foreign imperialist and internal modernization efforts. In various ways it interacted with Chinese practices and belief systems. The contributions in this volume explore important episodes of this multi-faceted process, describing key institutions, personalities and their respective motives and interests. Collectively, the chapters reveal a complex web of interlocking dimensions, which evade simple categorizations of Western or Chinese, exploitive or supportive, traditional or modern.