Testing the margins of leisure : case studies on China, Japan, and Indonesia / Rudolf G. Wagner, Catherine V. Yeh, Eugenio Menegon, Robert P. Weller, editors.
Includes bibliographical references.

Rudolf G. Wagner, Catherine V. Yeh, Eugenio Menegon and Robert P. Weller, Introduction
Part I: The State’s Leisure Agenda: Tim Oakes, Leisure as Governable Space: Transcultural Leisure and Governmentality in Urban China -- Catherine V. Yeh, National Pastime as Political Reform: Staging Peking Opera’s New Tragic Heroines
Part II: The Margins of Leisure: Robert P. Weller, Leisure, Ritual, and Choice in Modern Chinese Societies -- Eugenio Menegon, Quid pro quo: Leisure, Europeans, and their “Skill Capital” in Eighteenth-Century Beijing -- Nancy J. Smith-Hefner, Satan in the Mall: Leisure and Consumption in Java’s New Muslim Middle Class -- Sarah Frederick, The Leisure of Girls and Mothers: Affective Labor, Leisure, and Taste in the Transnational and Transmedia Adaptations of Stella Dallas
Part III: Leisure as a Contact Zone: Yu-chih Lai, Traditional Leisure in a Globalized Age: Selling and Consuming Japanese Illustrated Books in 1880s Shanghai -- Rudolf G. Wagner, Advocacy, Agency, and Social Change in Leisure: The Shenbao guan and Shanghai 1860–1900 -- Rudolf G. Wagner and Catherine V. Yeh, Frames of Leisure: Theoretical Essay.

Local access dig.pdf. [Testing the Margins.pdf]

N.B.Eugenio Menegon, Quid pro quo: Leisure, Europeans, and their “Skill Capital” in Eighteenth-Century Beijing.
Abstract: in Beijing, partly employed in technical and artistic services at the imperial palace and at the Directorate of Astronomy, and partly engaged in religious work. Starting in 1724, however, the Yongzheng Emperor forbade Christianity in the provinces. Yet the foreigners, with semi-official permission, continued missionizing in the capital and its environs, employed Chinese personnel, purchased residences and other real estate, and built churches in the Imperial City, the “Tartar City,” and the Haidian suburb.
The emperor and the Qing court (Manchu nobles, eunuchs, and other officials) allowed these Europeans to remain in Beijing and tolerated their religious activities in exchange for their exotic commodities and their services. The missionaries, on the other hand, used their skills and a relentless gift-giving strategy to create a network of support in the capital and beyond.

Using documents in Chinese and European archives, this chapter explores as a case study the figure of the missionary and clockmaker Sigismondo Meinardi, and his ‘quid pro quo’ artisanal activities at the Qianlong court.
Technical skills, luxury articles and commodities became currencies of negotiation between divergent interests, contributing to weaken Qing imperial prohibitions, and to create ad hoc arrangements, tolerated by the emperor and benefiting the palace personnel, the missionaries, and their communities. Thus, spaces and objects of ‘leisure’ became grounds to rebalance traditionally asymmetrical relations of power, and shape social relations.

Keywords Qing dynasty, Qianlong emperor, clocks, Jesuits, Propaganda Fide

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