In the final chapter he proves with his translation of “Raising the Dead” that such a creative attitude towards Master Zhuang as displayed in the previous examples was still active in post-imperial China. Regarding Lu Xun’s parody, He claims that it “weaves together elements from the original Master Zhuang anecdote and from later legends” in order to turn “the old tale of Master Zhuang lamenting the skeleton into a biting satire of the state and of the intellectuals who, despite all their lofty talk, fail to be of any benefit to the poor” (pp. 39–40). Hence, I conclude that Wilt Idema’s new book illustrates via its selection of translations that the cultural field of the Zhuangzi had generated a life beyond the classical text. People in post-Song China seemed to frequently experience and engage with themes related or attributed to Zhuang Zhou by consuming such dramatic performances , religious narratives, and other artistic reworkings. In fact, Master Zhuang’s text apparently served as a cultural repertoire to create new episodes that clearly exceeded the extant version of the Zhuangzi. Therefore, The Resurrected Skeleton: From Zhuangzi to Lu Xun and its various translations decidedly bear witness to both the Daoist classic’s profound cultural impact and, at the same time, the skull theme’s emancipation from its “original” (con-)text. In that sense, it offers for students and scholars alike an accessible and fresh avenue to a portion of the Zhuangzi’s multi-faceted reception history that has not been available in English to this day. TOBIAS BENEDIKT ZÜRN University of Wisconsin, Madison THOMAS JANSEN, THORALF KLEIN, and CHRISTIAN MEYER, eds., Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800-Present. Leiden: Brill, 2014. xii, 424 pp. €150, US$194 (hb). ISBN 978-0-0427-150-0 In 2003, I taught an undergraduate seminar on “Buddhism in Modern China” and struggled to find material to use for the course. I wanted to focus the course on the religious world of China since 1949, and ended up having to use primarily the thirtyyear old work by Holmes Welch (which, to be fair, remains a unique contribution to the field) and several dissertations as the primary materials for the course. The situation has changed radically since then. Not only has material on Chinese Buddhism proliferated, but material on Religion in China—and perhaps more importantly— “religion” in China has expanded significantly. In 2003, scholars knew that the category of religion had been imported into China in the late nineteenth century, but the process by which it was imposed and appropriated by a variety of actors—Chinese and non-Chinese—in the first decades of the twentieth century as well as its life in the People’s Republic had yet to be fully explored. This situation has changed remarkably in the last decade and significant scholarship has begun the work of examining these processes. Much of this work, while important in both quality and scope, has been largely focused on events and transformations within China, separate from the larger global forces that were part of these transformations. This is not unreasonable , but it has also produced a sense of writing about religion (or “religion”) in China in a sort of splendid isolation. It is as if there was a transplantation of 86 BOOK REVIEWS western models of religion in 1875 (or thereabouts), and after this, the important and interesting events are all in the ways that Chinese actors have indigenized the categories. Scholars refer to globalization and transnational flows in the study of religion in China, but the gravity produced by the size of Chinese society and culture is such that globalization has tended to get drowned out and marginalized in the actual discussions. The central conceit of this volume (which grew out of a similarly titled conference from 2008), is that this is a mistake and that processes of globalization need to be explored in the transformations of the religious sphere in China. Globalization and the Making of Religious Modernity is ambitious in its scope. It is organized in four sections, containing chapters addressing the changing role of...