Chinese Religion Research Articles

Religion, secularism, and postsecularism in Chinese internet literature

Abstract Internet literature emerged in China in the 1990s and became commercialized in the early 2000s, with readers paying an access fee, which is split between literary platforms and their contracted writers, to access popular novels. While the most popular genre is fantasy, a type of imaginative literature devoted to invoking magic beyond the limits of empirical reality and scientific rationality, the primary source of magic for Chinese fantasy is traditional Chinese cosmology and its concrete applications in everyday practices. These ideas and practices, the onto-epistemic-practical foundation of Chinese religion before the twentieth century, were considered superstitious and targeted for elimination in modernizing and secularization processes. However, they have not only survived but taken up a new life in fantasy novels, which depict them as the antecedents of, alternatives to, or more advanced forms than modern scientific endeavors at engineering natural environments and enhancing human bodies. This is why I see online fantasy literature as a palimpsest bearing the traces of Chinese religion, Chinese secularism, and the social conditions of contemporary China. In bearing such traces, this literature exemplifies the postsecular.

1930년대 천도교의 종교 교육: 『자수대학강의』 ｢종교과｣를 중심으로

[Objective] The purpose of this study is to examine how education on religion was practiced in Ch’ŏndogyo in the 1930s, focusing on the “Religion Course” in Home College Lecture. [Contents] In 1908, Ch’ŏndogyo began to organize a curriculum for catechetical and modern education in earnest. Initially in the form of “Training Center,” they are developed into schools called “Shi-il School” in the 1920s, and in the 1930s they organized a kind of “Home Schooling Curriculum” called “Jasu College”. The Jasu College compiled a textbook, Home College Lecture, and disseminated advanced knowledge on Chinese religion, Western philosophy, politics, economics, and art to the public. In particular, the “Religion Course” shows a Ch’ŏndogyo perspective, defining the concept of religion based on “Humans are Heaven”. [Conclusions] The conclusions of this study are as follows. First, the modern education system and curriculum of Ch’ŏndogyo during the Japanese occupation gradually systematized from “Training Center” to “Shi-il School” and finally to “Home College.” Second, “Religion Course” in Home College Lecture introduces Chinese religion in the form of a modern philosophy on the one hand, and Korean interpretations of Ch’ŏndogyo on the other.

Huaiyu Chen, In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions

Huaiyu Chen, In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions

Review of Animals and Plants in Chinese Religions and Science

Animals and Plants in Chinese Religions and Science. By Huaiyu Chen. London: Anthem Press, 2023. Pp. vii + 205. $110, £80 (cloth); $35, £25 (ebook).

In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions, By Huaiyu Chen

<i>In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions</i>, By Huaiyu Chen

The relational love in the dialogue between Lutheran theology and Chinese traditional religions

AbstractThe concept of love occupies a central position not only in the Lutheran–Augustinian theology of justification and sanctification, but also in some traditional Chinese religions such as Confucianism, Buddhism and Taoism. For the Finnish interpretation of Luther's theology, a range of pivotal concepts such as two kinds of love, union (participation), gift, favor, unifying power, as well as the real‐ontic presence in faith act a fundamental role in addressing the doctrine of justification and divinization. As a new research approach, the formulation of unio cum Christo in Spiritu sancto develops Tuomo Mannermaa's interpretation of in ipsa fide Christus adest thus opening a new dialogue with the relational creativity of love in Chinese Tao‐Qi framework. While the ontological presuppositions of these two religious traditions are different, the relational love can be explored as a new conceptual model for deepening the theoretical communications between Lutheran theology and Chinese faith traditions.

Understanding Chinese Governance by Critiquing ‘Religion’

Abstract As an indirect response to Galen Watts and Sharday Mosurinjohn’s “Can Critical Religion Play by Its Own Rules?” this article aims to explicate what ‘critical religion’ as a distinct theoretical framework means for the author in terms of how it has provided them a critical framework for understanding the history of China, especially its transition of self-identification from tianxia (天下, all under Heaven) to a secular nation state, and some of its pressing ‘religious’ issues today. Upon the identification of a postcolonial condition in modern China where the indigenous elite have uncritically accepted ‘religion’ and other interdependently arisen modern categories, not only will the differentiation between ‘Chinese religion’ and ‘Chinese politics’ be demonstrated as an illusion, but ‘negotiating religion’ will be proved by means of two case studies as a more adequate approach to understanding the governance by the Chinese Communist Party in contemporary China.

Diffusion, Polyphony, and Diversity

This forum explicates Hong Kong's complex religious and ritual landscape and the ways in which it influences social movements and identity making, in response to large forces of religion and protest around the world today, including in Ukraine and places in Asia such as Iran and Myanmar. Scholars have noted how various forms of Christianity, Buddhism, Islam, and popular Chinese religions have been diffused into the secular spaces of Hong Kong's governing state structures, formal and informal economies, and ad hoc protest organizations in civil society. Recent work has also emphasized the ways that race, ethnicity, and gender have been shaped not only by institutions with religious ties but also by theological and cosmological narratives that circulate through the public sphere. Religiosity in the Hong Kong protests might also be conceived as polyphonic, layering over familial practices with structures that have colonial baggage and postcolonial aspirations. Religion, in such senses, tends to be unbound by secular attempts to fence it into private spheres; it might be seen as forging a new civil society and civil identity through recent protests and shaping new theoretical frameworks.

Religion and Trust in Hong Kong

Abstract Affiliation with different religions can have different effects on practitioners’ trust in state institutions and in social actors. Based on a survey of 3,740 residents in Hong Kong in 2021, we examine the relationship between religious affiliation and believers’ trust in the political authorities in Beijing and Hong Kong and in civil actors in the city. We find that affiliation with traditional Chinese religions and Eastern religions has a positive and significant effect on believers’ trust in the political authorities, whereas belief in Western religions does not have such an effect. Affiliation with Western religions, however, has a stronger positive and significant effect on interpersonal trust and on tolerance for unconventional behaviour. These findings shed light on the interaction between the government and religious groups in Hong Kong after 1997.

Sociological studies on Chinese religion since the turn of the century

This paper reviews research on the sociology of religion in China since the beginning of the new century. In terms of theoretical research, there are three main themes: first, research focusing on C. K. Yang's sociological study on religion, especially the theories of diffused religion and institutional religion; second, the dialogue with forefront issues such as the application of and controversies related to the rational choice theory of religion in China; and third, indigenous theoretical constructs, including “religious ecology theory” and the theory of the “Sinicization of religion”. In terms of quantitative research, this article reviews progress in the measurement of Chinese religiosity.

RELATIONSHIP BETWEEN NATIONAL IDENTITY AND EXTERNAL INFLUENCES IN ARCHITECTURE AND ART (EXAMPLE OF CHINA, ALGERIA AND LIBYA)

The topic of the research is devoted to the combination of national traditions and external borrowings in the architecture and art of the cultures of North Africa and the Far East. On the example of the historical sites of Shaanxi province and the Dunhuang cave temple complex in China, it is possible to trace how borrowed architectural and artistic traditions were gradually modified in local conditions. On the example of Shaanxi province, it can be noted how the construction of a type of multi-tiered Buddhist pagoda borrowed from India gradually came to naught, instead, in the Late Dynastic periods, the construction of temples of traditional Chinese religions / philosophical teachings – Taoism and Confucianism – was intensified. Examples of ancient mosques in Xi'an, the capital of Shaanxi province, whose appearance and decorative decoration are identical to temples of traditional Chinese religions are illustrative. &#x0D; A study of the architecture of Northeast Africa (the so-called Maghreb region) showed that the Maghreb tower-type minaret was the most resistant to changes and external borrowings: it is even found in mosques of the Ottoman period. The multiculturalism of Libya has led to the fact that mosques of fundamentally different types are simultaneously present within the country, each of which embodies the architectural preferences of a certain ethnic group of the population and is adapted to the natural and climatic conditions of a particular region. The same situation is observed in the case of mosques in Algeria.&#x0D; The greatest impact of local traditions on the transformation of external borrowing is observed in China. In Algeria and Libya, more remote regions were the most protected from external influences, on the other hand, the phenomenon of multiculturalism is observed in the coastal territories.

A Study on Expression of Taoism Water Thoughts in Installation Art

Water, the origin of life, is one of the five elements that Chinese ancient philosophers applied to clarify the formation and correlations of all things in the world. Taoism attaches great importance to life and wellness, thus, as a symbol of life, "water" has always been respected in Taoism. The founder of Taoism, Lao Tsu, claimed that the most sublime deeds are just like what water does. Therefore, water resembles the spirit of Taoism. According to this, this article chooses water as the way the author viewing the world. For human civilization, water is closely related to life. From one perspective, the reliance and worship of water could be observed from the rituals of praying and offering sacrifices to Gods or ancestors. From another perspective, Taoism uses water to purify body and mind, release souls from purgatory and symbolize holy space and time. Furthermore, the concept of "harmony between man and nature" in Tao Te Ching (《道德經》), written by Lao Tsu, focuses on the protection and utilization of water resources. This concept has become the inspiration of many artists in recent years and an issue that we cannot avoid in environmental protection, The diverse functions fully demonstrate the characteristics of Taoism. This paper reveals the unique valve of "water" in Taoism from the life meaning, the representation of time and space, the regenerative capacity, the nature of circulation, and the awareness of ecological protection of water resources. This paper further analyzes the artistic and social value of "water" in Taoism. At the same time, the author hopes to arouse people"s awareness of water resources" protection.&#x0D; This article attempts to analyze the artistic and social expression of Taoist "water" in western installation arts. Water has long been worshiped and esteemed in Taoism, the aboriginal ancient Chinese religion and belief system, which advocates a harmonious mind and balanced life. Central to the Taoist philosophy are concept of Tao, Wuwei, Ziran and Yin and Yang. Taoist water has diverse symbolic and practical functions: it is vital to life and wellness, as it can treat illness, be applied to rituals, and believed to lead to eternal life. Water is also an element of purification of both body and mind. Also, it represent time and space in a unique way. Water is a metaphor for the coexistence between man and nature. We choose 5 representative works, i.e. Random International's Rain Room, Leandro Erlich's Swimming Pool, Jason deCaires Taylor's The Silent Evolution, Marina Bay Sands'Rain Oculus, LA &amp; FreelandBuck's Rain Oculus, to interpret how one or more above functions are demonstrated in them. We can see that Taoist water thoughts are still vigorous and inspiring in today's artistic and social issues, with its rich life connotations, the representation of time and space, the regenerative capacity, the nature of circulation, and the awareness of ecological protection of water resources.

In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions By Huaiyu Chen, Columbia University Press, 2023. 288 pp. $140.00 (cloth), $35.00 (paper), $34.00 (e-book) - Animals and Plants in Chinese Religions and Science By Huaiyu Chen, London: Anthem Press, 2023. 214 pp. £80.00 (cloth)

In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions By Huaiyu Chen, Columbia University Press, 2023. 288 pp. $140.00 (cloth), $35.00 (paper), $34.00 (e-book) - Animals and Plants in Chinese Religions and Science By Huaiyu Chen, London: Anthem Press, 2023. 214 pp. £80.00 (cloth)

Buddhist Revitalization and Chinese Religions in Malaysia, written by Lee Ooi Tan

Buddhist Revitalization and Chinese Religions in Malaysia, written by Lee Ooi Tan

Chen, Huaiyu. In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions. Pp. 288. Hardcover, USD $140.00; Paperback USD $35.00

Chen, Huaiyu. In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions. Pp. 288. Hardcover, USD $140.00; Paperback USD $35.00

A brief exploration to the gist of Taoist leisure: from concepts to practice

ABSTRACT Taoism is the only indigenous Chinese religion and one of the most important ideological traditions that have a significant influence on leisure. Current Taoist leisure research mainly focuses on philosophical Taoism, an offshoot of the ‘real Taoism’. This paper will take philosophical Taoism and religious Taoism as a cultural whole and conduct a comprehensive, in-depth study of Taoist leisure, by paying more attention to its religious dimension, which is very esoteric, characteristic, and more of the essence of Taoism but rarely investigated before. We will explore Taoist leisure from the perspectives of philosophical bases, leisure concepts, pharmaceutical and life cultivation (i.e. alchemy, regimens), outdoor activities (i.e. seclusion, festivals, liturgy, travel) and its art practices (i.e. literature, paintings, music). Finally, we will make a concise comparison and exchange between the Taoist and the West leisure in the global vision.

Humanization of Chinese Religion

This article aims to compare two interpretations of the emergence of new religious and moral concepts and beliefs in the period between the Shang (1600‒1046 BC) and the Western Zhou (1046‒771 BC) dynasties. It critically compares the theories of Xu Fuguan (1903‒1982) and Li Zehou (1930‒2021) on the process of humanization of Chinese religion. By emphasizing religious concepts such as Heaven, the Mandate of Heaven, the Way of Heaven on the one hand, and moral concepts such as virtue, reverence, and rituality on the other, the author illuminates the differences in each author’s interpretation of the era in which Chinese culture moved away from religion and into the realm of humanism and ethics. This article reveals the reasons for these differences, which stem from the profound divergences in the basic methods of Li and Xu. While Li’s elaboration is based on philosophical approaches, Xu Fuguan’s understanding is based on philological and cultural analyses of the Chinese history of ideas. The author argues that these mutual differences between their interpretations demonstrate the importance of understanding different methodological approaches, which in turn allows for a deeper multi-layered understanding of the process of humanization of Chinese religion.

Caring for Our Common Home: Christianity, Chinese Religions, and the Challenge of Ecology

Abstract Pope Francis has emphasized that the current ecological crisis challenges practitioners of all religious traditions to cooperate in responding constructively and creatively. The resources of Chinese religious traditions have special importance in shaping the integral ecological culture that Pope Francis calls for. Confucian, Daoist, and Buddhist values frequently converge with Christian ideals to respect our common cosmic home.

Relationship between Religion and Public Attitudes toward Same-Sex Marriage: Examining the role of Traditional Chinese Religions through a Case Study of Hong Kong

Relationship between Religion and Public Attitudes toward Same-Sex Marriage: Examining the role of Traditional Chinese Religions through a Case Study of Hong Kong

Fluid motherhood: gender, Chinese religions, and kinship maneuvers in the Buddhist women’s Southern Sea diaspora (1880–1960)

ABSTRACT Chinese kinship, the basis and vital force of Chinese societies, is defined by patrilineal descent; thus, it has an agnatic character. The Chinese kinship system was brought to Southeast Asia by Chinese communities in their various diasporic trajectories. Its patriarchal norms have been maintained through various social institutions, under which women were generally peripheral. This article utilizes new materials garnered from fieldwork on women’s temples in Singapore to demonstrate how unmarried, widowed, and unattached Chinese women organized themselves and their networks through matricentric religious establishments. Further, they reconfigured, rebuilt, and reorganized their kinships based on religious lineages, dialect groups, and mutual interests rather than blood. Through providing empirical insights into the gendering and religionizing of Chinese kinships in Southeast Asia, this article seeks to address the persistent male bias in studies of Chinese kinship, arguing for the need to consider non-normative family units that center around women and female religious leadership. Many of the religious women concerned were associated with Buddhism in some way; therefore, this article suggests that Buddhist “families” on the ground do not necessarily comply with traditional Buddhist monastic orders. Rather, they have fluid dispositions and diversified natures. The ambivalence that characterized these local forms of Chinese Buddhism enabled women to navigate and negotiate their multiple socioreligious identities and create their own spiritual homes in male-centered Chinese diaspora communities in Southeast Asia.