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Journal articles on the topic 'Hong Kong (China) – Religion'

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Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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1

Shive, Glenn. "Refugees and Religion in Hong Kong: 1945–1960." International Journal of Asian Christianity 3, no. 1 (February 28, 2020): 107–20. http://dx.doi.org/10.1163/25424246-00301007.

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This article points to the importance of religion for refugees and the migration process. After World War II and civil war in China, many refugees flocked to Hong Kong (HK) for safe haven in the British colony, and possible subsequent migration abroad. Christian congregations in HK, and missionaries who themselves were refugees from China, offered hospitality and support services across refugee groups. They advocated for the colonial government to help settle refugees by building low-cost urban housing, schools, medical clinics and new infrastructure. This new workforce was crucial to HK’s industrialization which took-off in the 1950s. With the decline of HK’s trade economy due to the Cold War embargo of China, many refugees became entrepreneurs-of-necessity by starting family businesses that absorbed migrant labour. Religiously-inspired assistance to refugees, from within one’s group and beyond, made a big difference in assimilating newcomers and helping them to rebuild their lives in adverse conditions. Beyond Christian responses, the article also explores the role of the Wong Tai Sin Taoist temple in Kowloon, itself uprooted from Guangzhou and replanted in HK. It reassured displaced people with cultural continuity to their ancestor halls and offered psycho-social assistance through spirit-writing divination, herbal medicine and Taoist worship adapted from rural Chinese villages to urban workers struggling to improve their lives and adapt to Hong Kong.

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2

Ellis, James. "Anglican Indigenization and Contextualization in Colonial Hong Kong: Comparative Case Studies of St. John’s Cathedral and St. Mary’s Church." Mission Studies 36, no. 2 (July 10, 2019): 219–46. http://dx.doi.org/10.1163/15733831-12341650.

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Abstract The British Empire expanded into East Asia during the early years of the Protestant Mission Movement in China, one of history’s greatest cross-cultural encounters. Anglicans, however, did not accommodate local Chinese culture when they built St. John’s Cathedral in the British Crown Colony of Hong Kong. St. John’s had a prototypical English style and was a gathering place for the colony’s political and social elites, strengthening the new social order. The Cathedral spoke a Western architectural language that local residents could not understand and many saw Christianity as a strange, imposing, foreign religion. As indigenous Chinese Christians assumed leadership of Hong Kong’s Anglican Church, ecclesial architecture took on more Chinese elements, a transition epitomized by St. Mary’s Church, a Chinese Renaissance masterpiece featuring symbols from Taoism, Buddhism, and Chinese folk religions. This essay analyzes the contextualization of Hong Kong’s Anglican architecture, which made Christian concepts more relevant to the indigenous community.

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3

Marshall, Alison. "Religion as Culture." Studies in Religion/Sciences Religieuses 45, no. 4 (October 14, 2016): 476–94. http://dx.doi.org/10.1177/0008429816659096.

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Today’s Chinese Communist Party (CCP), which came to power in 1949, continues to recognize religion and Christianity as part of the dominant Western culture, and as the means to establish relationships and promote religion and culture. When faced with a moral or ethical dilemma the CCP looks to a Confucian past for traditions just as the Canadian state draws on the Protestant and Catholic cultures of its so-called founding peoples. The Chinese state has additionally attempted to manage religious engagement by propping up select Buddhist temples and working through grassroots personal webs of connection to household religious altars, enshrined deities, and communal practices. In China and in Canada, states claim neutrality but in both cases and for different reasons religion is treated as culture. The paper’s ethno-historical approach draws on over 15 years of fieldwork and historical research throughout the Chinese cultural sphere (China, Taiwan, Hong Kong, Singapore, the Philippines, and Canada). Looking across histories and nations it traces state governance in China and Canada, webs of connections, and personal interactions that have shaped religious identities and the resurgence of Chinese temple life and select religious cults.

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Li, Xinyu, and Jian Tang. "The Comparative Analysis of the Styles of Christian Churches in Modern Mainland China, Macau and Hong Kong." E3S Web of Conferences 283 (2021): 02017. http://dx.doi.org/10.1051/e3sconf/202128302017.

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Chinese Christian (Catholic) architecture is not only an important type of religious architecture, but also an important witness of cultural exchanges between China and the West. This article comprehensively summarizes the architectural styles of Christian (Catholic) churches in modern mainland China, Macau and Hong Kong, and compares the differences in the main styles of their churches horizontally. Based on the data results, a comprehensive analysis of various factors such as age, region, religion, and society is carried out to further explore the reasons for the differences in the architectural styles of Christian churches in the three regions, and discover the historical and religious significance of the Christian churches in modern China.

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Katz, Paul R. "Ritual? What Ritual? Secularization in the Study of Chinese Legal History, from Colonial Encounters to Modern Scholarship." Social Compass 56, no. 3 (September 2009): 328–44. http://dx.doi.org/10.1177/0037768609338762.

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The author explores the reasons why scholars have overlooked the importance of judicial rituals in Chinese legal culture and considers this neglect in the light of scholarship on secularization. He explores the issue by analysing the interaction between Chinese and western judicial practices in the colonial histories of the Straits Settlements (now Malaysia and Singapore) and Hong Kong. The concept of secularization appears to be of relevance to the study of Chinese legal culture, given that secularized societies tend to become differentiated into autonomous sub-systems, religion being restricted in influence to its own sub-system. In fact, however, religion has continuously interacted with a range of other sub-systems in China, including legal ones, which indicates that, in modern Chinese legal culture, religion and the law have not evolved into separate sub-systems.

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6

Lee, Archie C. C. "Returning To China: Biblical Interpretation in Postcolonial Hong Kong." Biblical Interpretation 7, no. 2 (1999): 156–73. http://dx.doi.org/10.1163/156851599x00074.

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AbstractThe paper aims to construct a new framework for biblical studies from the context of postcolonial Hong Kong. While present biblical scholarship has largely depended on historical-critical exegesis, biblical scholars of Asia have begun to conceive a different approach to the Bible, because of not only a new context of reading, but also a radically different cultural-political location of the reader. This location, as it is now being formulated, is a reading between East and West, between the dominant interpretation and scholarship of the formerly colonial and Western cultures and the newly arising consciousness of emerging postcolonial identities in the histories and cultures of Asia. After about some 150 years of British colonial rule, the identity of being a people of Hong Kong is highly hybridised. It is a hybrid identity of being cultural Chinese and yet pragmatically British, both a strong sense of identification with China and an unexplainable fear of being national Chinese. Such location of a reader transforms one's understanding of a biblical text such as Isaiah 56-66 and sheds a new light on the meaning of the return in some of its major passages.

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7

Meyer, Christian. "The Emergence of “Religious Studies” (zongjiaoxue) in Late Imperial and Republican China, 1890–1949." Numen 62, no. 1 (December 12, 2015): 40–75. http://dx.doi.org/10.1163/15685276-12341355.

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This article contextualizes the rise of “early religious studies in China” with its apex in the 1920s within the heated debates on the role of religion in a modern Chinese society. While the most recent development of religious studies (zongjiaoxue) in China (including Mainland China, Hong Kong, and Taiwan) is well known, its early emergence in the late Qing and Republican periods (ca. 1890–1949) has been a neglected topic. The author demonstrates first how antagonistic anti-religious and affirmative positions, received from Western modernization discourse and informed by the contested character of the concept of religion itself, led to the emergence of this new discipline in Republican China as a product of broader discourses on modernization. Secondly, the article evaluates the limited institutionalization of religious studies as a distinct “full” discipline in relation to the broader interdisciplinary “field” of research and public debates on religion. While the interdisciplinary character is typical of the field in general (also in the West), the limited degree of “full disciplinarity” depended on specific, local discursive and political factors of its time. As “religion” appears as an important modern discourse in East Asia, the early emergence of religious studies in China thereby reflects social, political, and intellectual transitions from Imperial to Republican China, and offers a unique perspective on Asian discourses on religious and secular modernities.

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Franco, Rosaria. "Infant Welfare, Family Planning, and Population Policy in Hong Kong: Race, Refugees, and Religion, 1931–61." Journal of Contemporary History 55, no. 2 (August 20, 2018): 247–70. http://dx.doi.org/10.1177/0022009418785684.

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In the twentieth century Hong Kong’s population expanded dramatically. Yet, it was only after one million refugees from China settled in the 1950s that the colonial Government undertook population control. Imposing immigration restrictions was straightforward, but curbing unprecedented natural growth proved problematic. On the one side, supporting family planning risked alienating pro-life Catholic organizations, many channelling necessary relief for the refugees in an anti-communist mission for the USA. While on the other, indigenous infant welfare, which reduced infant mortality, could not be neglected further, in part because of the postwar resetting of race relations, its importance in improving public health, and the attention given to the refugee crisis by world public opinion. Hence, the paradox of an overpopulated British colony investing in infant welfare, not in family planning.

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Li, Jia, and Qi Wang. "RELIGIOSITY AND HEALTH AMONG CHINESE OLDER ADULTS IN MAINLAND CHINA, HONG KONG, AND TAIWAN: A META-ANALYTIC REVIEW." Innovation in Aging 3, Supplement_1 (November 2019): S525. http://dx.doi.org/10.1093/geroni/igz038.1932.

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Abstract Abstract: Religion plays an important role in people’s later life. However, most existing studies on health and religiosity focused on Western settings. China has the largest aging population in the world and distinct contexts of religion. This study aims to examine the relationship between religiosity and health of Chinese older adults through a meta-analysis. We conducted a comprehensive database (English and Chinese) and gray literature searching. Two researchers independently extracted the studies and evaluated the quality of the eligible ones. A random-effect model was adopted to combine the results. Hedges’ g was computed as a standardized measure of the effect size. Subgroup analysis was conducted to examine the potential moderators. From the 3776 potentially eligible papers, 74 were eventually included. The results showed that, having a religious belief or ever attending religious activities was significantly related to a higher level of anxiety (Hedges’ g= 0.392, 95% CI[0.230, 0.556]), escape acceptance of death (0.477[ 0.154, 0.801]), death avoidance (0.498 [0.127, 0.870]), death anxiety (0.448[0.122, 0.774]), more positive coping practices (0.581[0.073, 1.094]), and subjective social support (0.313[0.143, 0.483]). However, the subgroup analysis did not conclude any significant moderators. Religiosity is significantly related to a variety of psychosocial characteristics of older adults, including both negative and positive traits. It calls for more future studies to investigate the competing mechanisms regarding how religiosity can influence older adults’ health and vice versa.

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10

Madigan, Patrick. "The Perfect Dictatorship: China in the 21st Century. By Stein Ringen. Pp. xiii, 191, Hong Kong, Hong Kong University Press, 2016, $19.00." Heythrop Journal 59, no. 2 (February 20, 2018): 394–95. http://dx.doi.org/10.1111/heyj.12917.

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Madigan, Patrick. "The Perfect Dictatorship: China in the 21 st Century. By SteinRingen. Pp. xiii, 191, Hong Kong, Hong Kong University Press, 2016, $19.00." Heythrop Journal 60, no. 6 (October 21, 2019): 981–82. http://dx.doi.org/10.1111/heyj.13396.

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12

Yung, Tim. "Visions and Realities in Hong Kong Anglican Mission Schools, 1849–1941." Studies in Church History 57 (May 21, 2021): 254–76. http://dx.doi.org/10.1017/stc.2021.13.

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This article explores the tension between missionary hopes for mass conversion through Christian education and the reality of operating mission schools in one colonial context: Hong Kong. Riding on the wave of British imperial expansion, George Smith, the first bishop of the diocese of Victoria, had a vision for mission schooling in colonial Hong Kong. In 1851, Smith established St Paul's College as an Anglo-Chinese missionary institution to educate, equip and send out Chinese young people who would subsequently participate in mission work before evangelizing the whole of China. However, Smith's vision failed to take institutional form as the college encountered operational difficulties and graduates opted for more lucrative employment instead of church work. Moreover, the colonial government moved from a laissez-faire to a more hands-on approach in supervising schools. The bishops of Victoria were compelled to reshape their schools towards more sustainable institutional forms while making compromises regarding their vision for Christian education.

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13

Kong, Wong Man. "The China Factor and Protestant Christianity in Hong Kong: Reflections from Historical Perspectives." Studies in World Christianity 8, no. 1 (April 2002): 115–37. http://dx.doi.org/10.3366/swc.2002.8.1.115.

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14

Spooner, Paul B. "Macau and Brazil: from the World Trade Organization to a major gaming city." Asian Education and Development Studies 5, no. 3 (July 11, 2016): 327–41. http://dx.doi.org/10.1108/aeds-08-2015-0035.

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Purpose – The purpose of this paper is to review the present status and relationship of Macau to Brazil and to a provide the historical context for that relationship. Design/methodology/approach – This paper takes the approach of interviews, an extensive review of Portuguese and English language periodicals of Macau, Brazil, USA extending back to 1950s, and a review of the key secondary literature. Findings – Efforts to promote a relationship between Macau and Brazil since 1961 have been laudable, but have not resulted in either a meaningful economic relationship or systematic cultural links. Practical implications – Trade-wise Hong Kong is much better positioned to interface with Brazil than Macau. Brazil established strategic trade and diplomatic relations with China 25 years prior to Macau’s return to China in 1999 and without any intermediation by the city. Social implications – A strategic plan is needed to develop Macau’s links to Brazil based upon that country’s vast array of cultural strengths, which include sports, music, dance, religion, language, education, cuisine, environment resources, technology and the presence of a significant Macanese Diaspora. Originality/value – There is a shortage of analysis on the status of the relationship of Brazil to China, Macau and the Lusophone world.

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Wang, Yuting, and Fenggang Yang. "Muslim Attitudes toward Business in the Emerging Market Economy of China." Social Compass 58, no. 4 (December 2011): 554–73. http://dx.doi.org/10.1177/0037768611421128.

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Chinese Muslims are a religious minority in a non-Islamic society that has been undergoing rapid economic and social changes. In the emerging market economy of China, Muslims hold various attitudes toward business. Based on 53 in-depth interviews with Muslim businesspeople in the capital city of Beijing, Zhengzhou in Central China, and Guangzhou in Southern China near Hong Kong, the authors find five distinguishable types of Muslim businesspeople: socially detached, socially engaged, pragmatic, traditionalist and secular. The different ways of being Chinese Muslim businesspeople offer valuable information for the understanding of the compatibility of Islam with modernity and with non-Islamic cultures.

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Duara, Juliette G. "Religious Pluralism, Personal Laws and Gender Equality in Asia: Their History of Conflict and the Prospects for Accommodation." Asian Journal of Comparative Law 7 (2012): 1–27. http://dx.doi.org/10.1017/s2194607800000624.

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AbstractThis paper examines the relationship between three religio-legal traditions and their interactions and responses to the concept of gender equality as reflected in their inheritance practices. Specifically, questions of accommodation and authenticity will be explored through the Hindu, Confucian and Islamic traditions as they exist in contemporary India, Singapore and Hong Kong. While the primary focus will be on the current state of law and practice, the paper will begin personal laws during the period of British colonization. The impact of British jurisprudence will be recounted as background to understanding the contemporary state of the three traditions. For India and Singapore this history will include the impact of their independence movements on their personal laws. Hong Kong's history will include the impact of the territory's return to China.

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DeBernardi, Jean. "Taoism and Local Religion in Modern China. Edited by John Lagerwey. Vol. 2 of Religion and Chinese Society. Hong Kong: Chinese University of Hong Kong; Paris: École française d'Extrême-Orient, 2004. 408 pp. $80.00 cloth (vols. 1 and 2)." Journal of Asian Studies 64, no. 4 (November 2005): 1009–10. http://dx.doi.org/10.1017/s0021911805002494.

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18

Kocsi, János Gyula, and Ferenc Vukics. "Internal Security Challenges in China." Hadtudományi Szemle 14, no. 3 (December 14, 2021): 69–87. http://dx.doi.org/10.32563/hsz.2021.3.6.

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Our series of studies would like to draw attention to the fact that China, which has so far had considerable foreign policy experience, is also forging serious capital from dealing with its own internal conflicts. A diverse, high-spread country is testing the effectiveness of ‘soft power’ in its provinces. Without foreign policy adventures, these locations provided the Chinese Communist Party with adequate experience in resolving certain types of conflicts. Uyghur, Tibet, Inner Mongolia, Hong Kong, Macao embody archetypes of problems that pose a direct threat to the Chinese state. In addition to regional conflicts, we can also consider the problems of the Christian community of about one hundred million. Uyghur is an excellent example of how to achieve results along the fault lines of cultures and religions. The first part of the series of studies shows how Uyghurs with significant separatist traditions have been persuaded to make ‘modern life’ the same as accepting the Chinese order. Through the Uyghurs, China is learning how to refine its methods concerning Muslim countries in Central Asia.

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Ho, Mary, and Rudolf Mak. "The Uniqueness of the Chinese Mission Movement—Past, Present, and Future." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 60–70. http://dx.doi.org/10.1177/23969393211026444.

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Using the World Christian Encyclopedia, 3rd edition ( WCE-3) as the springboard, this article explores the uniqueness of the Chinese missions movement from China, not including the overseas Chinese diaspora or Taiwan, Hong Kong, and Singapore. First, we provide an overview, context, and backdrop of the Chinese missions movement. Second, we compare and contrast China’s missions sending with that of (1) the United States/United Kingdom and (2) Brazil. We then highlight the unique characteristics of the Chinese missions movement and conclude with a future outlook.

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Bahir, Cody R. "From China to Japan and Back Again: An Energetic Example of Bidirectional Sino-Japanese Esoteric Buddhist Transmission." Religions 12, no. 9 (August 24, 2021): 675. http://dx.doi.org/10.3390/rel12090675.

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Sino-Japanese religious discourse, more often than not, is treated as a unidirectional phenomenon. Academic treatments of pre-modern East Asian religion usually portray Japan as the passive recipient of Chinese Buddhist traditions, while explorations of Buddhist modernization efforts focus on how Chinese Buddhists utilized Japanese adoptions of Western understandings of religion. This paper explores a case where Japan was simultaneously the receptor and agent by exploring the Chinese revival of Tang-dynasty Zhenyan. This revival—which I refer to as Neo-Zhenyan—was actualized by Chinese Buddhist who received empowerment (Skt. abhiṣeka) under Shingon priests in Japan in order to claim the authority to found “Zhenyan” centers in China, Hong Kong, Taiwan, Malaysia, and even the USA. Moreover, in addition to utilizing Japanese Buddhist sectarianism to root their lineage in the past, the first known architect of Neo-Zhenyan, Wuguang (1918–2000), used energeticism, the thermodynamic theory propagated by the German chemist Freidrich Wilhelm Ostwald (1853–1932; 1919 Nobel Prize for Chemistry) that was popular among early Japanese Buddhist modernists, such as Inoue Enryō (1858–1919), to portray his resurrected form of Zhenyan as the most suitable form of Buddhism for the future. Based upon the circular nature of esoteric transmission from China to Japan and back to the greater Sinosphere and the use of energeticism within Neo-Zhenyan doctrine, this paper reveals the sometimes cyclical nature of Sino-Japanese religious influence. Data were gathered by closely analyzing the writings of prominent Zhenyan leaders alongside onsite fieldwork conducted in Taiwan from 2011–2019.

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Chan, Che‐po, and Beatrice Leung. "The Voting Propensity of Hong Kong Christians: Individual Disposition, Church Influence, and the China Factor." Journal for the Scientific Study of Religion 39, no. 3 (September 2000): 297–306. http://dx.doi.org/10.1111/0021-8294.00025.

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Yang, Fenggang, and Charles Chang. "The Law and Religious Market Theory: China, Taiwan and Hong Kong. By Jianlin Chen." Journal of Church and State 61, no. 2 (2019): 324–26. http://dx.doi.org/10.1093/jcs/csz016.

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23

Xie, Zhibin. "Human Nature, Justice, and Society: Reinhold Niebuhr in the Chinese Context." Theology Today 77, no. 3 (October 2020): 233–42. http://dx.doi.org/10.1177/0040573620926243.

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This issue will bring Niebuhr’s theological methodology into a contextual experiment with the “the reality of human experience” in the Chinese context (which here includes mainland China, Hong Kong, and Taiwan) and see how Niebuhr’s Christian ideas are relevant, receptive, and revisited in that context. The public issues he raised from Christian perspective on human nature, love and justice, and democracy are not only located in his culture and society but also apply to other global contexts, including the Chinese context. This issue consists of four contributions from Chinese scholars and one from an American expert on Niebuhr.

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Ptak, Roderich. "International Symposium : "China and Southeast Asia : Historical Interactions" (Hong Kong, 19-21 July 2001)." Archipel 62, no. 1 (2001): 3–6. http://dx.doi.org/10.3406/arch.2001.3653.

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Guo, Ting. "“So Many Mothers, So Little Love”: Discourse of Motherly Love and Parental Governance in 2019 Hong Kong Protests." Method & Theory in the Study of Religion 34, no. 1-2 (November 15, 2021): 3–24. http://dx.doi.org/10.1163/15700682-12341528.

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Abstract This paper focuses on Hong Kong Chief Executive Carrie Lam Cheng Yuet-ngor’s discourse of motherly love during the 2019 mass protests, examining it in relation to the politicization of Confucianism taking place in China today. This politicization results from a new cult of personality centered on President Xi Jinping and his wife Peng Liyuan which reinforces patriarchal authoritarianism and familial nationalism through an explicit emphasis on Confucianism and traditional values. Through this process, authoritarian power has been reconfigured and legitimized as Confucian duty, with the result that political leaders are made to appear firm but benevolent parents while the protestors are cast in the role of children requiring discipline. Lam’s discourse of motherly love is further complicated by the fact that she is the first woman to assume such a leadership role in modern Chinese history, which further illuminates Hong Kong’s struggle against both patriarchal authoritarianism and the gendered legacy of coloniality.

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Fan, Lizhu, Evelyn Eaton Whitehead, and James D. Whitehead. "The Spiritual Search in Shenzhen Adopting and Adapting China's Common Spiritual Heritage." Nova Religio 9, no. 2 (November 1, 2005): 50–61. http://dx.doi.org/10.1525/nr.2005.9.2.050.

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This is a study of the rapid development of religious beliefs and practices among middle-class Chinese in an urban environment. Its focus is recently arrived residents in the Special Economic Zone of Shenzhen on the border between mainland China and Hong Kong. Its findings indicate that the dynamics of economic modernization in Shenzhen have not led to a demise of religiousness. A current cohort of Shenzhen residents, having moved beyond an initial struggle for economic survival, now consciously confronts deeper questions of personal meaning. These residents are turning for spiritual nourishment to the deep resources of China's traditional spiritual heritage adopted and adapted to meet the demands of their new life context.

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Lee, Joseph Tse-Hei. "Thy kingdom come. A photographic history of Anglicanism in Hong Kong, Macau, and mainland China. By Philip L. Wickeri and Ruiwen Chen. Pp. xx + 203 incl. 177 colour and black-and-white ills. Hong Kong: Hong Kong University Press, 2019. HK$ 520. 978 988 8528 02 8." Journal of Ecclesiastical History 71, no. 3 (July 2020): 676–78. http://dx.doi.org/10.1017/s0022046920000585.

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Zavidovskaia, Ekaterina Alexandrovna, and Polina V. Rud. "Popular Religion in Early Republican China Based on Vasilii Alekseev’s Materials from to the Peter the Great Museum of Anthropology and Ethnography RAS (fund No. 2054)." Written Monuments of the Orient 6, no. 2 (February 9, 2021): 3–21. http://dx.doi.org/10.17816/wmo56798.

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One of the founding fathers of Russian sinology Vasiliy Mikhailovich Alekseev (18811951) had acquired an impressive collection during his ethnographic expedition to the southern regions of China (May 4 August 19, 1912), which was organized by the Russian Committee for Middle and East Asia Exploration and initiated by the Committee`s head, founder academician Vasilii Vasilievich Radlov (18371918). Alekseevs expedition stated from Vladivostok and passed through Harbin, Shanghai, Ningbo, Putuoshan, Fuzhou, Xiamen, Shantou, Guangzhou and ended up in Hong Kong. Alekseev has collected about 1083 artifacts making up a collection exclusively on popular Buddhist and Daoist religion, items of household usage, daily life and cult, as well as revolutionary leaflets and posters of 1912, now this collection is kept at the Peter the Great Museum of Anthropology and Ethnography of the Russian Academy of Sciences (MAE, RAS) with registration No.2054. During his earlier studies in China in 19061909 Alekseev acquired large collections of ethnographic materials and folk art (mainly popular woodblock prints nianhua 年畫) from the northern regions of China, which had later for the most part entered collections of the State Hermitage and the State Museum of the History of Religion (GMIR) in St.Petersburg. For his expedition of 1912 Alekseev had lined out a plan based on his observations of northern religious practices, e.g. he was particularly interested in the worship of City God chenghuang, child giving goddesses niangniang and God of Wealth caishen, but he quickly realized how different was the southern religious terrain and focused on local specifics. This paper discusses a large portion of printed ritual texts used for religious purposes in Fujian and Guangdong provinces and dated by the early 20thc. Our survey of several dozens of printed materials from fund No.2054 reveals prevalence of documents used by ritual specialists Daoists for funerary rituals and ancestor worship, funeral various types of talismans occupy a central place. Apparently, the form and content of these texts have been preserved in the local religious practice up to present days.

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Clart, Philip. "Text and Context." arbeitstitel | Forum für Leipziger Promovierende 4, no. 1 (June 12, 2012): 48–51. http://dx.doi.org/10.36258/aflp.v4i1.3246.

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In recent years, scholars of modern and contemporary Chinese religion have turned their attention to the subject of “redemptive societies”, a term coined by Prasenjit Duara in 2001 to refer to groups such as the Yiguandao, the Daoyuan, the Tongshanshe , the Wushanshe, and others which had a major socio-religious impact during the Republican period. Spiritually authoritative or sacred texts play a number of crucial roles within redemptive societies. First and foremost, of course, they record and codify a redemptive society’s beliefs and rituals and are thus key sources for the analysis of these aspects of a specific religious system. As obvious as this may appear, such analyses have not been carried out for many of these texts, which more commonly serve as quarries in which to collect data on the organizational structure or social and political history of a particular group. Research that takes the doctrinal systems encoded in modern redemptive societies’ sacred texts seriously has been fairly rare. We have therefore put together an international team of scholars from Europe, Taiwan, Canada, China, Hong Kong, and Japan to focus on the textual and contextual histories of redemptive societies, with an eye toward giving their past – and their future – the attention they deserve.

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Sim, Daowei (Joshua). "Bringing Chinese Christianity to Southeast Asia: Constructing Transnational Chinese Evangelicalism across China and Southeast Asia, 1930s to 1960s." Religions 13, no. 9 (August 24, 2022): 773. http://dx.doi.org/10.3390/rel13090773.

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This paper takes its cue from studies in Chinese religious transnationalism to offer an interpretation of how a group of Chinese evangelical leaders constructed their visions and versions of transnational Christianity across China and Southeast Asia through the 1930s and 1960s. Two representative organisations are examined. The first concerns the transnational network of Chinese evangelistic bands that the prominent revivalist-evangelist John Sung established across China and Southeast Asia in the 1930s and 1940s. The bands’ sources reveal how they played a key role in imbuing a transnational landscape and communal sense of spiritual revival into the imaginations of the Chinese churches. The second case evaluates the cross-border institutional-building work of the Evangelize China Fellowship, a major transnational Chinese evangelical grouping founded by Sung’s colleague Andrew Gih after World War II. The analysis reveals how the Fellowship utilised a faith-based developmental agenda to promote Christianity among the overseas Chinese communities across Southeast Asia, Taiwan and Hong Kong in the 1950s to 1960s. In all, paying attention to Chinese Christian imaginaries of Southeast Asia enables us to understand how they formed faith adherents across Asia into transnational ethno-religious communities.

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Fisher, Gareth. "Resistance and Salvation in Falun Gong: The Promise and Peril of Forbearance." Nova Religio 6, no. 2 (April 1, 2003): 294–311. http://dx.doi.org/10.1525/nr.2003.6.2.294.

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In Falun Gong forbearance (ren), along with truthfulness (zhen), and benevolence (shan) makes up one of basic characteristics of the universe and forms an essential part of any practitioner's soteriology. In order to gain good karma, a practitioner must learn to forbear the suffering inflicted by others while not shirking from her faith in Falun Gong teachings. Forbearance has become an extremely effective means of resistance by Falun Gong practitioners of the ban imposed by the People's Republic of China authorities. The movement has been successful in representing the ban as a means for true practitioners to advance in their spiritual development. The importance of forbearance within the group's doctrine has also led to a split within Falun Gong, however, by providing a Hong Kong splinter group with the theological tools to challenge the hierarchical structure of the Falun Gong organization and its leadership in New York.

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Ma, Zhao. "Negotiating Religion in Modern China: State and Common People in Guangzhou, 1900–1937. By Shuk-Wah Poon. Hong Kong: The Chinese University Press, 2011. vi, 208 pp. $45.00 (cloth)." Journal of Asian Studies 71, no. 1 (February 2012): 231–32. http://dx.doi.org/10.1017/s0021911811002543.

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Lewis, James R., and Junhui Qin. "Is Li Hongzhi a CIA Agent? Tracing the Funding Trail Through the Friends of Falun Gong." Journal of Religion and Violence 8, no. 3 (2020): 298–307. http://dx.doi.org/10.5840/jrv202121680.

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In 2000, Mark Palmer, one of the National Endowment for Democracy’s (NED’s) founders and Vice Chairman of Freedom House—an organization funded entirely by the U.S. Congress—founded a new government-supported group, Friends of Falun Gong (FoFG). By perusing FoFG’s annual tax filings, one discovers that FoFG has contributed funds to Sounds of Hope Radio, New Tang Dynasty TV, and the Epoch Times—all Falun Gong media outlets. FoFG has also contributed to Dragon Springs (a Falun Gong ‘compound’ that hosts a Falun Gong school and a residency complex) and to Shen Yun (a Falun Gong performance company), as well as to Falun Gong’s PR arm. In order to contextualize the U.S. government’s funding of Falun Gong, it will also be helpful to examine a handful of additional U.S. agency activities, such as the NED’s funding of Liu Xiaobo, the Hong Kong protests, and other China-related and Tibet-related groups.

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Palmer, David A. "Negotiating Religion in Modern China: State and Common People in Guangzhou, 1900–1937, by Shuk-wah Poon. Hong Kong: The Chinese University Press, 2011. x + 208 pp. US$45.00 (hardcover)." China Journal 69 (January 2013): 232–34. http://dx.doi.org/10.1086/668942.

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Chu, Calida. "Christian Women in Chinese Society: The Anglican Story. Edited by Wai Ching Angela Wong and Patricia P. K. Chiu. Sheng Kung Hui: Historical Studies of Anglican Christianity in China. Hong Kong: Hong Kong University Press, 2018. xvi + 292 pp. $60.00 hardcover." Church History 90, no. 1 (March 2021): 247. http://dx.doi.org/10.1017/s0009640721001359.

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36

Amstutz, John L. "Foursquare Missions: Doing More With Less." Pneuma 16, no. 1 (1994): 63–80. http://dx.doi.org/10.1163/157007494x00067.

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Abstract"Around the world with the Foursquare Gospel." With these words Aimee Semple McPherson focused the mission and message of the denomination her ministry spawned. The mission of world evangelization was birthed in the heart of this Canadian woman as a teenager. In 1910 at age 20, she, with her husband Robert Semple, went to China as missionaries. After less than a year of ministry Robert died of malaria and was buried in Hong Kong. Heartbroken, Aimee returned to the U.S., but her vision for world missions remained. God's people must be challenged with a vision for the lost, a vision for reaching those yet unreached. The vision was clear. And the message was equally clear. It was a message about Jesus Christ. This message was dramatically focused for Mrs. McPherson during a citywide evangelistic meeting in Oakland, California in 1922 as she was preaching from Ezekiel 1:10. In the faces of the four living creatures she saw a fourfold picture of Jesus Christ as Savior, Baptizer with the Holy Spirit, Healer and Coming King. This "Foursquare Gospel" was the good news that must be proclaimed around the world1

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Tao, Yu. "Religion and Media in China: Insights and Case Studies from the Mainland, Taiwan and Hong Kong. Edited by StefaniaTravagnin. Routledge Research in Religion, Media and Culture, 7. New York: Routledge, 2017. Pp. xiv + 304. Hardcover, $145.00; eBook, $54.95." Religious Studies Review 44, no. 1 (March 2018): 123–24. http://dx.doi.org/10.1111/rsr.13380.

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Kirkland, Russell. "Ancient and Medieval China. Edited by John Lagerwey. Vol. 1 of Religion and Chinese Society. Hong Kong: Chinese University Press; Paris: École française d'Extrême-Orient, 2004. xxxiv, 516 pp. $80.00 (cloth, vols. 1–2)." Journal of Asian Studies 64, no. 3 (August 2005): 720–22. http://dx.doi.org/10.1017/s0021911805001646.

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Diamond, Norma. "Religion Under Socialism in China. By Luo Zhufeng. Translated by Donald E. MacInnis and Zheng Xian. Introduction by Donald E. Macinnis; foreword by Bishop K. H. Ting. Chinese Studies on China Series. Armonk, N.Y. and London: M. E. Sharpe, 1991. xxii, 243 pp. - Religion in China Today: Policy and Practice. By Donald E. MacInnis. Maryknoll, N.Y.: Orbis Books, 1990. xviii, 448 pp. $34.95 (cloth); $18.95 (paper). - The Turning of the Tide: Religion in China Today. Edited by Julian F. Pas. Hong Kong: Oxford University Press, for the Hong Kong Branch of the Royal Asiatic Society, 1989. 372 pp. $29.95." Journal of Asian Studies 51, no. 3 (August 1992): 654–56. http://dx.doi.org/10.2307/2057976.

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Tai, B. Y. T. "Hong Kong/China." International Journal of Constitutional Law 1, no. 1 (January 1, 2003): 147–52. http://dx.doi.org/10.1093/icon/1.1.147.

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Wang Gungwu. "Review: Religion and the Human Condition: John Lagerway, ed., Religion and Chinese Society. Vol. I: Ancient and Medieval China; Vol. II: Taoism and Local Religion in Modern China: A Centennial Conference of the École française d'Extrême-Orient. Hong Kong and Paris: The Chinese University Press and École française d'Extrême-Orient, 2004 (reprinted 2006), xxxiv + 927 pp., ISBN 9629961237, US$80.00 (2 vols)." International Sociology 24, no. 2 (March 2009): 191–94. http://dx.doi.org/10.1177/0268580908101066.

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42

Overholt, William H. "Hong Kong and China." Current History 84, no. 503 (September 1, 1985): 256–59. http://dx.doi.org/10.1525/curh.1985.84.503.256.

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Haro Navejas, Francisco Javier, and Romer Cornejo Bustamante. "China y Hong Kong." Anuario Asia Pacífico el Colegio de México, no. 19 (January 1, 2020): 1–31. http://dx.doi.org/10.24201/aap.2020.303.

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Para China, 2019 ha representado un periodo importante para repensar sus perspectivas. En el ámbito político, en la primavera de 2018, la decisión de la Asamblea Popular Nacional (APN) de hacer indefinida la reelección del presidente, así como la continuación de la lucha contra la corrupción, mantiene inquietos a algunos sectores dentro del Partido Comunista. No obstante, el presidente Xi Jinping se ha mantenido como la figura dominante de la política china y cuenta con la lealtad de la mayoría de todas las facciones del partido gobernante, el ejército y la élite empresarial. Xi ha demostrado tener una visión política clara y ha promovido ambiciosos proyectos nacionales, entre ellos, acabar con la pobreza del país en el corto plazo, además de una iniciativa internacional, como la Nueva Ruta de la Seda, que posicionaría al país como potencia mundial indiscutible en el mediano plazo, lo que a su vez ha estado acompañado de un enorme esfuerzo por mostrar una imagen benigna hacia el exterior. Quizá podamos medir la eficacia de estas medidas a través de la reacción de los Estados Unidos, que han revitalizado su campaña sobre la amenaza china, particularmente en América Latina, así como la reciente de desconfianza de los miembros de la Organización del Tratado del Atlántico Norte (OTAN).

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Lui, Terry T., and Terry L. Cooper. "Hong Kong Facing China." Administration & Society 22, no. 2 (August 1990): 155–69. http://dx.doi.org/10.1177/009539979002200201.

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Sánchez César, Miriam Laura. "Hong Kong 2018." Anuario Asia Pacífico el Colegio de México, no. 18 (January 1, 2019): 190–213. http://dx.doi.org/10.24201/aap.2019.288.

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Desde que Hong Kong pasó a dominio colonial británico como resultado del Tratado de Nanjing de 1842, la brecha entre China continental y la isla se hizo muy amplia, política y económicamente. En primer lugar, gran parte de la población de Hong Kong estaba constituida por chinos que huían de los conflictos en continente (Segunda Guerra Mundial y Guerra Civil China) y de la inestabilidad política y económica de las primeras décadas del régimen maoísta. En segundo lugar, aunque el gobierno colonial de Hong Kong no fue de ninguna manera democrático, garantizaba un respetable nivel de libertades civiles y de derechos humanos; no se puede decir lo mismo del sistema político en China (Wong, 2017). Además, Hong Kong ha practicado una economía de mercado con un alto nivel de internacionalización comparable con el de otros países desarrollados en términos de PIB per cápita. Todas estas diferencias han contribuido a la “crisis de confianza” surgida durante el periodo de transición que se intensificó después de 1989.

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Overholt, William H. "China and British Hong Kong." Current History 90, no. 557 (September 1, 1991): 270–74. http://dx.doi.org/10.1525/curh.1991.90.557.270.

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Dwyer, Denis J. "Britain, China and Hong Kong." World Futures 26, no. 2-4 (May 1989): 193–203. http://dx.doi.org/10.1080/02604027.1989.9972117.

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Haro Navejas, Francisco Javier. "China y Hong Kong, 2017." Anuario Asia Pacífico el Colegio de México, no. 17 (January 1, 2018): 63–95. http://dx.doi.org/10.24201/aap.2018.272.

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El número de actores chinos en escenarios internacionales es cada vez mayor y su abanico de intereses también es creciente. Durante 2017 se fortalecieron dos de sus características esenciales: primero, la mundialización, están en prácticamente todo el planeta, segundo, sus campos de acción que, alentados por sus intereses, son multidimensionales. Durante el año pasado, trataron de posicionarse como una fuerza esencial para resolver problemas. Incluso, hacen todo lo necesario para involucrarse en escenarios de dominio tradicional de los poderes surgidos en la segunda posguerra. El mejor ejemplo de ello es la propuesta de Xi Jinping, presidente de China, compuesta de cuatro puntos¹ para el conflicto entre Palestina e Israel: lograr la existencia de dos Estados basados en las fronteras de 1967 y el este de Jerusalén como capital palestina, finalizar el levantamiento de nuevos asentamientos judíos y terminar con la violencia contra los civiles, alentar la cooperación internacional para promover medidas pacíficas, promover la paz entre Israel y Palestina mediante el desarrollo y la cooperación. La propuesta, una de las primeras en materia de política exterior hechas por Xi a su llegada al poder en 2013, fue presentada el año pasado como algo bienvenido por las partes involucradas; incluso Israel aceptaría una mayor influencia de Beijing, por lo menos en la versión del enviado especial chino para la región, Gong Xiaosheng.²

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Ladwa, Russ, and Derrick Willmot. "China and Hong Kong visit." Bulletin of the Royal College of Surgeons of England 92, no. 8 (September 1, 2010): 261. http://dx.doi.org/10.1308/147363510x523172.

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Russ Ladwa and Professor Derrick Willmot undertook a joint visit to Hong Kong and mainland China following the invitation of the Academy of General Dental Practice (AGDP) in Hong Kong in June 2010. This groundbreaking visit was the first visit in which the deans of both faculties represented dental surgery on an overseas visit.

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McLaren, Robin. "Britain, China and Hong Kong." Asian Affairs 27, no. 1 (March 1996): 34–43. http://dx.doi.org/10.1080/714041295.

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