The Guan Li (simplified Chinese: 冠礼; traditional Chinese: 冠禮; pinyin: guànlǐ) is the Confucian coming of age ceremony. Both the Guan Li and Ji Li have important symbolic meaning for the Han Chinese. According to the Li Ji (lit. The Guan Li and the Ji Li ceremony can be performed by people of any social class; however, rich people were more likely to hold the ceremony than poor people. Both of these ceremonies are key Confucian rites, and are part of the “four rites”, along with marriage, mourning rites, and sacrificial rituals. In the 20th century, these ceremonies slowly phased out, but there has been a recent resurgence of interest, especially in those who are interested in Confucian traditions and hanfu. Since 2010, large Guan Li ceremonies have taken place each year at Wenmiao, in Taiyuan, Shanxi. The Guan Li and the Ji Li ceremony appeared in China in ancient times, prior to the Qin era. Some philosophical texts dating from the Zhou dynasty and Warring States period provide some evidence for the Guan Li ceremony, cheongsam plus size dress for example in the Analects of Confucius and by texts written by Mencius. The Guan Li ceremony can also be found in the Han Shu. The Guan Li is also known as the “capping” ceremony. The character guan (Chinese: 冠; pinyin: guān) is sometimes translated as crown or cap. As a coming of age ceremony, the Guan Li ceremony marks the passage of man from childhood to adulthood. The ceremony takes place in the young man’s ancestral temple on a carefully chosen date, which was considered auspicious, and it was organized by a respectable senior relative of the young man. It could also be done by the eastern stairs (which was the entrance typically used by the master of the house) if the boy was a son by the proper wife, to symbolize that he was in the succession line. On the day of the ceremony, many guests were invited, including the parents of the young man, the master of the ceremony, and an assistant. It is only after the Guan Li ceremony that a man is considered an adult and can be given adult responsibilities and rights; for example, a man could become the heir of his family, get married, inherit a business, and participate in other aspects of society. At the beginning of the ceremony, the father of the boy gives a brief speech. The boy comes out from the room and meets with the guests. Before the ceremony, the boy takes a bath; his hair is done and he then waits in a room. The father of the boy would hand him a cup, in the guest’s place, without receiving one in return. The senior relative, or the master of the ceremony, washes his hands. The ceremony master washes his hand and places a futou on the boy’s head; the boy then goes to another room to wear clothing with the same colour as the cap. The ceremony master then gives him another cap; the boy goes back to the room and comes back wearing a dark coloured clothing which is worn by adult men to match the cap. After that he comes out and returns to the ceremony master. The young man would obtain a courtesy name. Following the Confucian tradition, Koreans also performed the “capping” ceremony, known as Gwallye (Korean: 관례; Hanja: 冠禮) as a symbol of coming-of-age for men. The young man gives a salute to all the guests and officially becomes a “man”. Hardy, Grant (1993). “The Reconstruction of Ritual: Capping in Ancient China”. Journal of Ritual Studies. Understanding Chinese society. Xiaowei Zang. On the day of the coming-of-age ceremony, Korean men would have their hair put up in a top knot and cover it with a hat (e.g. a gat) and were official given responsibilities as an adult men. Milton Park, Abingdon, Oxon: Routledge. Yuan, Xiaowei (2017). “Traditional Chinese Jewelry Art: Loss, Rediscovery and Reconstruction Take Headwear as an Example”. Proceedings of the 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press. Modern Chinese Religion II 1850 – 2015. Jan Kiely, Vincent Goossaert, John Lagerwey. Zhu, Ruixi; 朱瑞熙 (2016). A social history of middle-period China : the Song, Liao, Western Xia and Jin dynasties. Bangwei Zhang, Fusheng Liu, Chongbang Cai, Zengyu Wang, Peter Ditmanson, Bang Qian Zhu (Updated ed.). Legge, James (1885). The Sacred Books of China, The Texts of Confucianism. Vol. 27. Pennsylvania State University: Clarendon Press. Cambridge, United Kingdom: Cambridge University Press. Clark, Donald N. (2000). Culture and customs of Korea. Encyclopedia of Korean Folk Culture. Encyclopedia of Korean Folk Culture. Westport, Conn.: Greenwood Press. Guide to Korean culture. Haeoe Hongbowŏn. Seoul, Republic of Korea. 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