The whole topic of amateur ritual associations on the Beijing plain, and indeed north Chinese ritual, was first suggested by a 1953 monograph, slim yet astounding, by the great musicologists (and musicians) Yang Yinliu and Zha Fuxi on the shengguan music of recently-laicized Buddhist monks throughout the north and east of Beijing city, commonly associated with the famous Zhihua temple—just at a time when they found themselves in difficult circumstances after the radical social transformations around Liberation, suddenly deprived of their ritual livelihood. 
You can hear a haunting track from Yang’s 1953 recordings on the CD with my 1998 book Folk music of China, or the 2-CD set China: folk instrumental traditions (AIMP/VDE Gallo, 1995).
One of the most moving sections of the monograph  is a remarkably frank and perceptive letter that Zha Fuxi wrote to the former monks, dated 30/12/1952. As a qin master and scholar, his aesthetic world was remote from theirs, but he deeply valued their music, and quite understood how disgruntled they were.
While I realize that you are trying to pursue your livelihood on the basis of your knowledge of the new society, you will try to consign your repertoire to the cultural sphere… […]
But you bitterly regret that you shouldn’t have to sacrifice your youth of studying this music to the point of damaging your health and wasting your opportunities to study culture [sic]. You are particularly resentful that because you are uncultured [sic] you can’t express how these heritages of your elders in the temple—its two great arts of intangible music and material architecture—are worth preserving.
Zha goes on to itemize all the respects in which their music was such a valuable resource for musicology, partly seeking to bolster their self-esteem. He concludes by recognizing how very tough their learning process was, and suggests patience, in the hope that
even if some people in the old society despised you, their moral character has been raised in the new society and they will gradually recognize you.
But of course he was unable to suggest how their position in the new society might be practically ameliorated; the ritual business of their youth would never be restored. Under Maoism both the monks and the scholars would suffer in various ways.
Fast-forward to the reform era since the 1980s. For two decades, whenever I returned to Beijing from the countryside, I would go and visit the former monks, notably the late lamented Benxing, and by the 1990s they were training a new generation—a group of teenage boys from Qujiaying village.
But they continued to feel resentful, despite social liberalizations and the ongoing efforts of well-meaning scholars and cultural officials to reinstate the prestige of their music, with frequent conferences and TV appearances, propaganda for the whole “living fossil” “cultural heritage” shtick. Media publicity was one thing, the reduction of their busy ritual “rice-bowl” since 1949 quite another. Today the new recruits are rather good; led by the bright Hu Qingxue, they even manage to do folk rituals as well as obligatory tourist “performances” of the shengguan music at the temple.
This film features cameos from Hu Qingxue and our revered master Benxing, but also illustrates the current media style of presenting such culture…
Anyway, I digress. The 1953 monograph soon attained an iconic status in Chinese musicology, as indeed did Yang and Zha themselves.  But Beijing and the Zhihua temple are only the tip of the iceberg. In his monograph Yang Yinliu mentioned a hereditary sheng-repairer (dianshengde 點笙的) called Qi Youzhi, who used to mend and tune the instruments of the Zhihua temple. Thoughtfully, he even provided Qi’s address:
South of the capital, Baxian county east, Xin’an town, Zhongyong street.
Thirty-six years later in 1989, with my brilliant fieldwork companion Xue Yibing I began a survey of ritual associations on the plain south of Beijing. Baxian county was to be on our route, so I copied the page—just on the off-chance that anyone there might still remember him. Arriving in Xin’an town, as soon as we mentioned Qi Youzhi, the members of the ritual association exclaimed, “Sure! We’ll go and get him for you!” He was still only 70 sui, a mere youngster by the standards of many ritual specialists we were now finding everywhere. Our chats with him yielded some interesting material on the transmission of shengguan music throughout the area.
The Qi family was among many lineages of sheng-repairers active around Beijing and the countryside just south. According to Yang Yinliu, Qi Youzhi was the sixth or seventh generation of sheng-repairers in his lineage—though he told us he was the fourth. His grandfather Qi Baoshan had worked for the imperial palace lamas in Beijing. Before the fall of the Qing dynasty in 1911, Qi Youzhi’s father Qi Lanpu used to play sheng in the Tianqiao district of Beijing. Later, through contacts with palace eunuchs, he learnt to repair sheng, building a reputation with temple musicians. His older brother Qi Lanting and his oldest son Qi Youcai also took up the business, and they also repaired sheng in Tianjin.
Qi Youzhi, Qi Lanpu’s second son,  was born in 1920. In 1929 he began to play sheng in the Shifan association in Xin’an town, and from 1931 until the Japanese invasion in 1937 he helped his older brother with his sheng business in Tianjin and Beijing. There he learned to make and repair sheng; they also made guanzi oboes, dizi flutes, and shawms (laba).
They used to go out to find work repairing sheng, making the rounds of all the Buddhist and Daoist temples. At the North Great Gate of Tianjin, Qi Youzhi recalled, the Buddhist monks at the “Buddhist temple” and the Daoist priests at the Chenghuang miao had many sheng. We asked him if nuns (called “juvenile monks”, youseng!) also played shengguan music; indeed, the Qi family used to tune sheng for the Taishan miao nunnery and the one in Xiaomalu (“Small road”). They used to go to tune sheng not only for the Tianjin and Beijing temples, but also throughout the villages, tuning and mending sheng for both types of ritual association, “northern” and “southern”—the latter also known by the fine terms qie 怯 (“rustic”) and kua 侉 (“with an outsider’s accent” or “bumpkin”), as well as for shawm bands. But after the Japanese invasion in 1937 their activities were highly restricted.
Based in Xin’an in the mid-1940s the family resumed its work, apparently even through the 1946–7 civil war. Twice a year Qi Youzhi used to go on a long trek by foot to Beijing with his uncle, staying in villages on the way and tuning sheng wherever there was work. In Beijing, he recalled that temples like the Guandi miao in Sitiao, and the Guangji an at Chaoyangmenwai dongdaqiao, used the classic “capital” (“northern”) shengguan music. But the Baita si, Huguo si, and Longfu si temples seem to have been “rustic” or “southern” in style, since they included small shawms (laba) in their shengguan ensemble. The gradual destruction of this whole landscape of old Beijing has been bulldozed most radically since the 1990s.
After the 1949 Liberation, Qi Youzhi could no longer find work in Beijing, since priests were returning to lay life and temples were now largely inactive—but significantly there was still plenty of work repairing sheng for the village ritual associations. Indeed, this work continued until the Four Cleanups in 1964. By 1980 Qi Youzhi was 61 sui, and, despite the revival, seems to have been much less active.
We went to see him again in 1993, between visits to two amazing village ritual associations near Xin’an, Gaoqiao (Buddhist—another sheng-making/repairing lineage; audio playlist track 8, and commentary) and Zhangzhuang (Daoist).
By then our team was joined by Zhang Zhentao, who has since published detailed work on the sheng and its history. Meanwhile Yuan Jingfang made detailed studies of the Zhihua temple style, further adding to the list of its clerical exponents.
Everywhere we went on the Hebei plain, we made a point of seeking out sheng-repairers—often they were themselves members of a ritual association, but anyway they always knew precisely where other groups were active in the area. We also valued sheng players, always most knowledgeable about scales and pitch systems—in Hebei, Shanxi, and throughout north China.
I still marvel at that miraculous thread which linked us so vividly to Yang Yinliu’s time with the Zhihua temple monks, and further back to the world of palace eunuchs and the ritual life of the Qing dynasty.
 Yang Yinliu (1953) Zhihuasi jing yinyue caifang jilu [Record of visits to the capital music of the Zhihua temple], 3 parts, Beijing: Zhongyang yinyuexueyuan Zhongguo gudai yinyue yanjiushi, mim., now available in his complete works. This post is based on my In search of the folk Daoists of north China, p.146. For Buddhist and Daoist ritual life in Beijing and Tianjin, see ibid., Appendix 1, whose citations include Vincent Goossaert’s splendid 2007 book The Taoists of Peking, 1800–1949. As I note in the Appendix (p.222), only five of the nineteen former monks assembled came from the Zhihua temple. On ritual life in old Beijing I must also mention the works of Chang Renchun 常人春.
 Part 2, pp.40–45, signed with his other name Zha Yiping.
 Cf. Tian Qing, “Shijimo huimou: Zhihua si yinyue yu Zhongguo yinyuexue” [A fin-de-siecle retrospective: the music of the Zhihua temple and Chinese musicology], Zhongyang yinyuexueyuan xuebao 1998/2: 38–45.
 As you see from the page from Yang Yinliu’s notes, he had learned that Qi Youzhi was adopted son of Qi Fu, another distinguished sheng-repairer. We didn’t clarify this—such family relations can be hard to elicit on a brief acquaintance.
 See In search of the folk Daoists, pp.145–55.