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1
Mauldin, Joshua T. "LAW, RELIGION, AND SOCIETY IN CHINA: A CONTESTED TERRAIN." Journal of Law and Religion 35, no. 1 (April 2020): 102–12. http://dx.doi.org/10.1017/jlr.2020.5.
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AbstractThe tumult of the twentieth century had a great impact on the role of religion in Chinese society. Antipathy toward religion reached its height in China during the Cultural Revolution, one of the few times in history when religion was almost completely wiped out in a single country. Religion in China has experienced a resurgence since the beginning of the Reform and Opening Up period in 1978. With the renewal of religious practice, new proposals have been put forward for the role of religious ideas in public life. In addition to the endurance of Marxist and liberal conceptions of the place of religion in society, new voices have emerged, arguing for return to Confucianism as the source of moral vitality in public life, or advancing Christian public theology as a moral resource for individuals adrift and alienated by the rapid changes of a modernizing economy. These realities have reshaped debates about the protection of religious freedom in China. This article introduces these new social and discursive realities and sets the stage for the articles that follow.
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Pomplun, Robert Trent, Joan-Pau Rubiés, and Ines G. Županov. "Introduction: Early Catholic Orientalism and the Missionary Discovery of Asian Religions." Journal of Early Modern History 24, no. 6 (November 17, 2020): 463–70. http://dx.doi.org/10.1163/15700658-12342666.
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Abstract New encounters in America, Africa, and Asia facilitated the “discovery” of non-Biblical religious traditions that were distinct from the ancient paganism known to Christian humanists and antiquarians from classical sources and patristic literature. Although Hinduism, Buddhism, and Confucianism did not exist as concepts in the early modern period, the three articles in this special issue illustrate the learning process by which a number of influential and pioneering Catholic missionaries came to distinguish these various traditions from each other. We argue that they did not simply “invent” new religions arbitrarily: instead, on the basis of the very broad categories of true religion and idolatry, they engaged in some close interaction and “dialogue”—albeit usually polemical—with local religious elites and their writings, including Eastern Christians. In addition, in the case of the Jesuits in particular, we note that these various engagements were often connected events that influenced each other in important ways, from India to Japan, from Japan to China, and from all these to Tibet.
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Li, Na. "Public History." Public History Review 29 (February 18, 2022): 1–19. http://dx.doi.org/10.5130/phrj.v29i0.7859.
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The traditional history education in China has been challenged ever since the dawn of the twenty first century. This article argues that public history, as an emergent and reflective practice, constitutes an effective intervention into the traditional history education in three significant ways. These three aspects are learnable, but are not easily teachable through mere cosmetic reform of the current historical curriculum; the real changes should come from outside of the established frame of reference, i.e. history teachers with public history knowledge and skills. With an in-depth analysis of three national public history faculty training programs (2014-2019), the article further suggests that public history provides new direction in teaching the past in China.
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DE, AN, and IVAN A. FADEYEV. "YUE FENG’S VIEW ON THE HISTORY OF THE ORTHODOX CHURCH." Study of Religion, no. 2 (2021): 136–47. http://dx.doi.org/10.22250/2072-8662.2021.2.136-147.
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The essay focuses on the life and works of one of the most famous Chinese researchers of Orthodoxy after 1949, the translator and historian Yue Feng (September 1928 - February 22, 2017). His “A History of the Orthodox Church” was the first authoritative study of the history of the Orthodox Church, published in China since the beginning of the “reform and openness” period (Gǎigé kāifàng; 1978 - present days). The article focuses on Yue Feng’s understanding of the history of the Orthodox Church and the features of the doctrine inherent in Orthodoxy which he chose to highlight. The relevance of the research is determined by the fact that to this day there is a significant interest in the study of Orthodoxy in China itself: new research articles are published, dissertations are defended. Unfortunately, even today Yue Feng’s works, widely known in the Chinese-speaking academia, are known only to a small group of sinologists and students of the history of Orthodoxy in China in the Russian academic community...
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Cheng, Hongmeng. "A Review of Mormon Studies in China." Religions 12, no. 6 (May 21, 2021): 375. http://dx.doi.org/10.3390/rel12060375.
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Mormon studies in China began in the early 1990s and can be divided into three phases between the years of 2004 and 2017. The first Master’s and Doctoral theses on Mormonism were both published in 2004, and journal articles have also been increasing in frequency since then. The year of 2012 saw a peak, partly because Mormon Mitt Romney won the Republican nomination for the 2012 US presidential election. In 2017, a national-level project, Mormonism and its Bearings on Current Sino-US Relations, funded by the Chinese government, was launched. However, Mormon studies in China is thus far still in its infancy, with few institutions and a small number of scholars. Academic works are limited in number, and high-level achievements are very few. Among the published works, the study of the external factors of Mormonism is far more prevalent than research on its internal factors. Historical, sociological, and political approaches far exceed those of philosophy, theology, and history of thoughts. To Mormon studies, Chinese scholars can and should be making unique contributions, but the potential remains to be tapped.
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Anderson, Gerald. "Peter Parker and the Introduction of Western Medicine in China Peter Parker et l'introduction de la médecine occidentale en Chine Peter Parker und die Einführung westlicher Medizin in China Peter Parker y la Introducción de Medicina Occidental en China." Mission Studies 23, no. 2 (2006): 203–38. http://dx.doi.org/10.1163/157338306778985776.
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AbstractIn the context of the life and missionary career of Peter Parker, M.D., a graduate of Yale who went to China in 1834, this article looks first at three issues: Who was the first medical missionary? Who was the first medical missionary in China? Who first introduced Western medicine in China?It also considers the tensions in the emerging understanding of the role of a medical missionary in the mid-nineteenth century, and the problems this caused for Parker, which led to his dismissal by the American Board of Commissioners for Foreign Missions.It then assesses the role of Parker as an American diplomat, when he became involved, first as a part-time secretary and interpreter, and confidential advisor, for the U.S. Commissioner to China, and helped to negotiate the first treaty between China and the United States in 1844. And later when Parker himself was appointed as the US Commissioner, and proposed aggressive military action against China, which led to his recall by the US State Department.Finally, in retirement for 30 years in Washington, DC, Parker received numerous honors and recognition, including appointment as a corporate member of the American Board, which earlier had terminated him as a missionary. Jetant un regard sur la vie et la carrière missionnaire de Peter Parker, M.D., diplômé de Yale parti en Chine en 1834, cet article pose d'abord trois questions: Qui a été le premier missionnaire médecin? Qui a été le premier missionnaire médecin en Chine? Qui a le premier introduit la médecine occidentale en Chine?Il considère aussi les tensions à l'œuvre dans la conception progressive du rôle d'un missionnaire médecin au milieu du dix-neuvième siècle, et les problèmes que cela a causé à Parker, allant jusqu'à la démission de ses fonctions par le Bureau américain des Missions étrangères.Il évalue ensuite le rôle de Parker comme diplomate américain lorsqu'il entra en scène d'abord comme secrétaire-interprète à temps partiel et conseiller particulier du Haut-commissaire américain pour la Chine, et qu'il aida à négocier le premier traité entre la Chine et les Etats-Unis en 1844. Et plus tard, lorsque Parker fut lui-même nommé Haut-commissaire américain et proposa une action militaire agressive contre la Chine, ce qui conduit à son rappel par le Département d'Etat américain.Finalement, retiré pendant trente ans à Washington, D.C., Parker reçut reconnaissance et de nombreux honneurs, y compris sa nomination au Bureau américain qui l'avait démis comme missionnaire quelques années auparavant. Im Zusammenhang mit dem Leben und der Missionslaufbahn des Arztes Peter Parker, einem Absolventen von Yale, der 1834 nach China ging, beleuchtet dieser Artikel eingangs drei Fragen: Wer war der erste ärztliche Missionar? Wer war der erste ärztliche Missionar in China? Wer hat die westliche Medizin als erster in China eingeführt?Der Artikel behandelt auch die Spannung zwischen dem damals entstehenden Begriff der Aufgabe eines ärztlichen Missionars Mitte des 19. Jahrhunderts und den Problemen, die er für Parker bedeutete und die zu seiner Entlassung vom American Board of Commissioners für auswärtige Mission führte.Dann bewertet der Artikel die Rolle Parkers als amerikanischer Diplomat, als er zuerst als Teilzeit Sekretär, Übersetzer und geheimer Berater für den US Commissioner in China arbeitete und ihm half, 1844 den ersten Vertrag zwischen China und den USA auszuhandeln. Und später, als Parker selbst zum US Commissioner bestellt wurde und eine aggressive militärische Vorgangsweise gegen China vorschlug, was zu seiner Abberufung durch das US State Department führte.Schließlich, über 30 Jahre im Ruhestand in Washington D.C., erhielt Parker zahlreiche Ehren und Anerkennung, eingeschlossen seine Berufung als Vollmitglied des American Board, das ihn früher als Missionar abgesetzt hatte. En el contexto de la vida y carrera misionera de Peter Parker, M.D., un graduado de la universidad Yale que fue a China en 1834, este artículo examina primero tres asuntos: ¿Quién era el primero misionero médico? ¿Quién era el primero misionero médico en China? ¿Quién era el primero para introducir medicina Occidental en China?También considera las tensiones en el entendimiento desallorrando del papel de un misionero médico en el siglo medio-decimonono, y los problemas éstas causó para Parker, que llevó a su despido por el Junta Norteamericano de Comisionados de las Misiones Extranjeras.Luego el articulo evalúa el papel de Parker como un diplomático norteamericano, cuando llegó a ser ocupado, primero como una secretaria de la jornada incompleta e intérprete, y consejero confidencial, para el EE.UU. Comisionado a China, y ayudó negociar el primer tratado entre China y los Estados Unidos en 1844. Y más tarde cuando Parker que se fijó como el Comisionado estadounidense, y se propuso acción agresiva militar contra China, que resultó en su revocación por el EE.UU. Departamento Estatal.Finalmente, durante su jubilación de 30 años en Washington, D.C., Parker recibió honores numerosos y reconocimiento, incluso su nombramiento como un miembro corporativo de la Junta Norteamericana, que más temprano lo había terminado como un misionero.
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Baffelli, Erica, Jane Caple, Levi McLaughlin, and Frederik Schröer. "The Aesthetics and Emotions of Religious Belonging: Examples from the Buddhist World." Numen 68, no. 5-6 (September 20, 2021): 421–35. http://dx.doi.org/10.1163/15685276-12341634.
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Abstract The articles in this special issue illuminate the importance of aesthetics, affect, and emotion in the formation of religious communities through examples from the Buddhist world. This introduction reads across the contributors’ findings from different regions (China, India, Japan, and Tibet) and eras (from the 17th to the 21st centuries) to highlight common themes. It discusses how Buddhist communities can take shape around feelings of togetherness, distance, and absence, how bonds are forged and broken through spectacular and quotidian aesthetic forms, and how aesthetic and emotional practices intersect with doctrinal interpretations, gender, ethnicity, and social distinction to shape the moral politics of religious belonging. We reflect on how this special issue complicates the idea of Buddhist belonging through its focus on oft-overlooked practices and practitioners. We also discuss the insights that our studies of Asian Buddhist communities offer to the broader study of religious belonging.
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Wang, Xiaoxuan. "Standardization, Bureaucratization, and Convergence: The Transformation of Governance of Religion in Urbanizing China." Journal of Asian Studies 80, no. 3 (February 26, 2021): 611–29. http://dx.doi.org/10.1017/s002191182000460x.
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This article explores critical shifts in the governance of religion amid massive urbanization and technological advances in contemporary China. Since the turn of the millennium, along with rapid urban transformation, the Chinese state has greatly expanded its reach into and surveillance of religious communities. At the same time, tensions between state initiatives and religious communities have come to the forefront of public attention. So far, scholarly attention has mostly focused on the repression of religious communities, especially Christians. The goal of this article is to highlight broader transitions in the ways religion is governed in China and to reflect on how these transitions should be understood alongside the government's social and political agendas. The advancement of technologies and the extension of the bureaucratic system to maintain control of a rapidly urbanizing society, I argue, have brought about a “technological turn” of secularism in China, which will have a far-reaching impact on religious life.
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Zürn, Tobias Benedikt. "Reception History and Early Chinese Classics." Religions 13, no. 12 (December 19, 2022): 1224. http://dx.doi.org/10.3390/rel13121224.
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Thus far, the study of early China and its texts is dominated by originalist approaches that try to excavate the authentic meaning of the classics. In this article, I promote the idea that a shift in focus from the intentions of the authors to the readers’ concrete responses could meaningfully accompany our research on the classics’ “original” meaning. Beyond merely illuminating the cultural and intellectual environments in which the various receptions were produced, such research on the classics’ myriad interpretations could also serve as a postcolonial catalyst, helping us identify field-specific trends and reading strategies that, often unnoticed, impact our understandings of early Chinese texts. In other words, reception history would not only give us insights into the history of early Chinese classics and the variegated worlds they inhabited. It would also help us illuminate and reflect upon the ways we researchers shape and preconfigure our visions of premodern China and its texts.
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Szippl, Richard F. "The Cross and the Flag." Mission Studies 14, no. 1 (1997): 175–202. http://dx.doi.org/10.1163/157338397x00112.
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AbstractChina has always occupied a special place in the history of Christian Missions. The second half of the nineteenth century was a time of especially intense missionary interest in China that coincided with a rapid overseas economic, military, and political expansion of the Western world. Conventionally, there have been two approaches to the question of the relationship between Christian missions and Western expansion. One paints missionaries as the vanguard of Western colonization, while the other stresses the detached idealism of the missionaries. In fact, the relationship between Christian missions and Western expansionism is a complicated one. This article considers this problematic relationship from a diplomatic perspective based on the views of Max von Brandt, a veteran German diplomat and expert in East Asian affairs at the end of the nineteenth and beginning of the twentieth centuries. Retiring from diplomatic service after thirty-three years in East Asia, Brandt served as an adviser to the German Foreign Office, and wrote a dozen books and over a hundred periodical articles on East Asian and other topics. The article briefly sketches Brandt's involvement with the mission question as a diplomat, and then analyses his writings on the subject. It shows how complicated the relationship between Christian missions and the policies of the Western governments really was. On the one hand, as the German envoy in China, Brandt promoted the German government protection of Catholic missionaries and intervened with the Chinese government repeatedly for the safety and security of Western missionaries when it suited the basic aims of government policy. At the same time, however, Brandt's diplomatic reports and later writings clearly reveal a basically negative appraisal of the effects of missionary activity. From Brandt's diplomatic perspective, Christian missions in China were both boon and bane.
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Baycroft, Anne. "Narratives of Religious Landscape: Reading Gender and Chinese Buddhism in the Travel Writing of Christian Women." Religions 13, no. 11 (November 4, 2022): 1062. http://dx.doi.org/10.3390/rel13111062.
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This article explores the narrative descriptions of the Chinese religious landscape embedded within nineteenth century Christian missionary writings. I demonstrate the potential use of Protestant missionary writings as sources in the academic study of religion in China for both the physical descriptions of religious places that they contain and the narratives they express regarding the religious activities and identities of Chinese women. Of particular interest to this study are the religious encounters experienced between Christian and Buddhist women. My analysis of the travel writings of three Protestant women, Eliza Bridgeman (1805–1871), Helen Nevius (1833–1910), and Isabelle Williamson (d. 1886), illustrates that Chinese women were highly active within sacred spaces across China. This article contributes to discourses on the history of women and Chinese Buddhism, offers historiographical insights into the origins of Western academic studies of Buddhism in China, and provides alternate source material for information about religious continuity and change in early modern China.
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Campany, Robert Ford. "“Religious” as a Category: A Comparative Case Study." Numen 65, no. 4 (May 2, 2018): 333–76. http://dx.doi.org/10.1163/15685276-12341503.
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AbstractRightly noting that premodern non-Western cultures lacked a version of the modern Western category of “the religious,” some scholars have proposed simply abandoning it. Meanwhile, other scholars continue to wield it uncritically. In this article I propose a middle way, using premodern China as an example. Although China had no category exactly matching “the religious” in meaning and scope, it did, I argue, have an analogous category, one that functioned somewhat similarly in a partially analogous discourse that, like the Western category, formed part of an imperial project. More generally, I suggest that we do well to inquire into the extent to which the cultures we study possessed analogues to the categories and concepts in terms of which we characterize them, rather than assume either that they did or that they did not.
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Ward, Martin. "Moses or Meddler? CMS Missionary J.R. Wolfe in Post-Tianjin Treaty Fujian." Mission Studies 36, no. 3 (October 9, 2019): 458–83. http://dx.doi.org/10.1163/15733831-12341679.
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Abstract By 1920 Fujian became one of the most missiologically prominent regions in China. This article examines the development of the veteran missionary of the Church Missionary Society, J.R. Wolfe’s missiological ideology in relation to the implementation of the Treaty of Tianjin in Fujian from 1862–1878. Amidst considerable frustration at perceived scant manpower and finances commensurate to his evangelistic zeal, he discovered the expedience of consular intervention in cases of persecution and came to seek it as a matter of course. His subsequent experiential epiphany of the British Government’s slighting of the articles in the Treaty relating to the safeguarding of the missionary enterprise exacerbated his sense of frustration. This article argues that the disparity between his hagiographical title of “Moses of Fujian” and the controversy surrounding his politicalness is irreconcilable, and that the example of Wolfe demonstrates the complexities of the evolution of missionary ideology and the importance of a thorough archival reappraisal.
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Hefner, Robert W. "Religious Resurgence in Contemporary Asia: Southeast Asian Perspectives on Capitalism, the State, and the New Piety." Journal of Asian Studies 69, no. 4 (November 2010): 1031–47. http://dx.doi.org/10.1017/s0021911810002901.
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Large portions of East and Southeast Asia are in the throes of a historically unprecedented upsurge in religious observance and association. Many of the new varieties of religiosity are more popular, voluntary, and laity based than the religions of yesteryear. Many are also marked by the heightened participation of women, and an emphasis on inner-worldly well-being as well as otherworldly transcendence. Focusing on Southeast Asia, but with references to developments in China, this article examines the social and moral genealogy of eastern Asia's religious vitalization. Many analysts have emphasized the influence of postcolonial secularisms, neoliberal disciplines, and ascendant civil societies in the religious resurgence. Although these factors have indeed played a role, the macro-narratives of the state, capital, and democratization often give insufficient attention to the micro- and meso-passions of self, family, and neighborhood, all of which have contributed to the popularization and proximatization of once restricted spiritual disciplines.
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Ying, Fuk-Tsang. "The Christian Discourses of “Chao Zhengzhi” (Supra-Politics) in the Early PRC: A Religio-Political Reappraisal." Religions 13, no. 7 (July 13, 2022): 642. http://dx.doi.org/10.3390/rel13070642.
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In the context of the Chinese churches, religio-political relations or interaction is an unavoidable but widely controversial issue. On the one hand, the political control of religion can be regarded as the dominant model of the relationship between state and church in Chinese society. On the other hand, different religions and even diverse traditions within religious bodies have developed divided attitudes and stances on how to deal with their relationships with state and politics. The year 1949 was an important watershed in the contemporary history of China. The new regime carried out a comprehensive remolding and reformation of all sectors of Chinese society, and the religious sphere was not spared. “Supra-politics” (“chao zhengzhi”) was one of the charges that often appeared in the communists’ criticism and reform movement against Christianity after the founding of the People’s Republic of China (PRC). This article aims to address the following questions: (1) What does “supra-politics” mean? What is the political context of the emergence of this discourse? (2) Why and how did the Communist Party of China (CPC) use the discourse of “supra-politics” to criticize Christian churches? (3) What are the different understandings and interpretations of the “supra-politics” discourse among churches in China? This article offers a review of the controversy and discourse of the “supra-political” position of Christianity, which may contribute to the critical investigation of the religio-political relations of the early PRC.
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Cieciura, Wlodzimierz. "Chinese Muslims in Transregional Spaces of Mainland China, Taiwan, and Beyond in the Twentieth Century." Review of Religion and Chinese Society 5, no. 2 (December 7, 2018): 135–55. http://dx.doi.org/10.1163/22143955-00502002.
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This article examines the modern social history of Chinese Hui Muslims in the context of transregional connections within and beyond the borders of the two modern Chinese nation-states, the People’s Republic of China and the Republic of China on Taiwan. The article applies Engseng Ho’s concepts for the study of Inter-Asia to the biographical study of several prominent Hui religious professionals and intellectuals. The experiences and personal contributions to the development of modern Chinese Muslim culture of people like Imam Ma Songting are scrutinized, along with political and ideological conflicts over different visions of Chineseness and “Huiness” during the turbulent twentieth century. It is argued that when studying the social history of Chinese Muslims, researchers should not limit themselves to the religious activities of Hui elites that occurred within the confines of the two Chinese nation-states, but should also take into consideration the expansion of those elites’ religious activities abroad and the intensive circulation of knowledge across Inter-Asian spaces in which they participated.
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Truong, Anh. "The Conflicts Among Religious Orders of Christianity in China During the 17th and 18th Centuries." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 5 (November 2021): 57–71. http://dx.doi.org/10.15688/jvolsu4.2021.5.5.
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Introduction. The article studies the conflicts between the Spanish Mendicant Orders (Dominican Order, Franciscan Order, etc.) as well as the Society of Foreign Missions of Paris with Portuguese Society of Jesus, which took place during the 17th and 18th centuries in China. Methods and materials. To study this issue, the author used the original historical materials recorded by Western missionaries working in China during the 17th and 18th centuries and research works by Chinese and international scholars related to the Chinese Rites Controversy as well as the process of introduction and development of Christianity in this country during the 17th and 18th centuries. The author combines two main research methods of History Science (historical and logical methods) with other research methods (systemic approach, analysis, synthesis, comparison, etc.) to complete the study of this issue. Analysis. In the 17th and 18th centuries, the struggle for faith of the peoples in the Far East, especially China, became the desirable goal of religious orders of Christianity. Therefore, during this period, Western missionaries belonging to various religious orders of Christianity, such as the Society of Jesus, Mendicant Orders, Society of Foreign Missions of Paris, etc., gradually entered this country. In the course of evangelization, the struggle for influence as well as the right to manage missionary affairs in China at that time created conflicts among Christian religious orders. It is manifested in the form of a debate about Chinese rituals. In fact, these conflicts not only caused great losses to the missionary career of contemporary Christian religious orders taking place in China but also made the relationship between China’s ruling authorities and The Holy See became very tense. Results. Based on the study of the conflicts among religious orders of Christianity in China during the 17th and 18th centuries, the article clarifies characteristics, the root and direct causes leading to this phenomenon, making a certain contribution to the study of the relationship among religious orders in the process of introduction and development of Christianity in China in particular and the history of East-West cultural exchange in this country in general in the 17th and 18th centuries.
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Talbot, Ann. "Anthony Collins and China: the Philosophical Impact of the Missionary Encounter." Journal of Early Modern History 23, no. 4 (August 20, 2019): 325–49. http://dx.doi.org/10.1163/15700658-12342629.
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Abstract The article explores the impact of Jesuit missionary reports from China on the work of the English freethinker Anthony Collins. It considers his use of accounts of Confucian philosophy in his own writings on materialism and atheism, and in his discussion of the role of the state in relation to religion. It suggests that despite the difficulties he faced in assessing missionary reports he made use of them in his philosophical writings and may have been encouraged by his knowledge of Chinese philosophy to explore the question of emergence and the self-organization of matter. China features in his comments on metaphysics as well as political and moral philosophy. The article argues that China became a model state for Collins, representing for him a level of religious toleration largely unknown in Europe.
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Jia, Jinhua. "Religious and Other Experiences of Daoist Priestesses in Tang China." T’oung Pao 102, no. 4-5 (November 29, 2016): 321–57. http://dx.doi.org/10.1163/15685322-10245p02.
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Most previous studies relating to women in Tang Daoism have relied heavily on Du Guangting’s (850-933) Yongcheng jixian lu, despite the fact that Du’s acknowledged hagiographies are idealized versions of the women’s lives. The present article seeks instead to gather information about historical priestesses from a wide range of contemporary sources, including most importantly epitaphic inscriptions, as well as other materials such as manuscripts from Dunhuang, various poems, essays, anecdotal accounts, and monastic gazetteers. Even while taking account of the possible urge of the authors sometimes to overpraise or exaggerate the merits of their subjects, we discover a surprisingly broad gamut of abilities displayed and activities engaged in by these women. Records relating to fifty-two named individuals are surveyed here, yielding much information of a quotidian nature about the varying roles and religious experiences of Daoist priestesses. La plupart des études existantes concernant les femmes dans le taoïsme des Tang recourent d’abondance au Yongcheng jixian lu de Du Guangting (850-933), alors que cet ouvrage délibérément hagiographique offre une version idéalisée de la vie de ses héroïnes. Le présent article cherche plutôt à rassembler des informations sur des prêtresses ayant historiquement existé en parcourant un vaste ensemble de sources contemporaines: en premier lieu les inscriptions funéraires, mais également les manuscrits de Dunhuang, les poèmes, les essais, les anecdotes, ou les monographies monastiques. Même en admettant une tendance de la part des auteurs à exagérer les mérites de leurs sujets, l’on découvre chez ces femmes un éventail de talents et d’activités étonnamment large. Les sources examinées ici concernent cinquante-deux personnes et livrent quantité d’informations de nature quotidienne sur les différents rôles et sur les expériences religieuses des prêtresses taoïstes.
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Rabkin, Yakov M. "Russia, China and India and the Israel–Palestine Conflict." Holy Land Studies 12, no. 1 (May 2013): 9–24. http://dx.doi.org/10.3366/hls.2013.0057.
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Outside the Middle East, the future of Israel/Palestine is most often discussed in terms of US foreign policy, where the issue has also acquired religious overtones. This article examines the policies of three nuclear powers – Russia, China and India – on this issue. The analysis takes into account these countries' policies with respect to the entire region, including Iran, in which Russia and the two Asian giants have significant interests. While the three nuclear powers have close contacts with Israel and its military, they opposed Israel's position at the historic UN vote held on 29 November 2012.
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Trubnikova, Nadezhda N., Maya V. Babkova, and Maria S. Kolyada. "Konjaku Monogatari-shūin the History of Japanese Religious Philosophy." Voprosy Filosofii, no. 2 (2021): 154–64. http://dx.doi.org/10.21146/0042-8744-2021-2-154-164.
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The article summarizes the results of the historical and philosophical research “Collection of ancient stories” (Konjaku monogatari-shū, 1120s). This largest Japanese collection of setsuwa tales paints a picture of world history from the era of Buddha to the age of mappō, “Decline of Buddhist Teaching”, tracing the milestones in the spread of Buddhism in India, China and Japan. The two most important Buddhist attitudes – the world is impermanent and at the same time each event is embedded into a universal system of cause-and-effect relationships – are reflected not only at the level of the content of an individual story, but also at the level of connecting stories into a holistic narrative. All events have instructive educative? meaning; everyday experience always leads to the same conclusions as the teachings of Buddha. In this experience, a person inevitably makes some connections – with other people, living and dead, with animals and spirits, gods and buddhas – and these connections involving this person in the cycle of birth and death, if properly understood, provide the basis for liberation. The narrator draws a line between a proper and an inappropriate understanding of what is happening, talking about the “immeasurable” (grief, joy, fear, etc.), and thus allows the readers to find the “measure”, kagiri, in their relation to what is happening. The march of time can be understood both as a general movement from the best to the worst, and – on small intervals – as a reverse movement from grief to happiness, from misunderstanding to understanding. A person is free to choose which events to keep in memory and which to forget; people make this choice whilst instructive storytelling, and setsuwa tradition preserves it.
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Ding, Yi. "Transformation of Po?adha/Zhai in Early Medieval China (third–sixth centuries CE)." Buddhist Studies Review 36, no. 1 (October 2, 2019): 71–98. http://dx.doi.org/10.1558/bsrv.37072.
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This article attempts to disentangle the semantics of zhai ? in early medieval China, mostly from the third century to the sixth, by examining both Indian and Chinese Buddhist sources. It demonstrates that semantic shifts in the term reflect a changing ritual context, as Chinese Buddhism rapidly took form. The article consists of two parts. The first part looks into how the Po?adha S?tra was first introduced to China and how the word po?adha was employed in early ?gama scriptures and the vinayas translated before the middle of the fifth century. The second part (from p. 89) examines the reception history of the lay po?adha and the transformation that it underwent in early medieval China. The po?adha/zhai in China eventually evolved into a religious feast centred on lay-monastic interaction in association with a variety of ritual elements, especially repentance rites.
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Huang, Bing. "The Religious and Technological History of the Tang Dynasty Spherical Incense Burner." Religions 13, no. 6 (May 25, 2022): 482. http://dx.doi.org/10.3390/rel13060482.
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This article introduces and explores, for the first time in any Western language, the gilded-silver xiangnang 香囊 (spherical incense burner) from Famen Temple, one of the largest xiangnang incense burners found in the Tang dynasty. The spherical incense burner evolved from censers for bedclothes known as beizhong xianglu 被中香爐 (literally “perfume burner [to be placed] among the covers [of the bed], used as a warming device), which are chronicled as early as the Han dynasty in texts such as Xijing zaji 西京雜記 (Miscellaneous Records of the Western Capital). The silver spherical incense burner spread from China to the Islamic world and Venice, possibly influencing the development of the gyroscope for maritime navigation in Europe. This paper further examines the spherical incense burner’s relation to a device known as the Cardan Suspension (used to facilitate seafaring) and to the ritual of incense burning (imagined as a way to figuratively reach another world). It also discusses the spherical incense burner’s impact on similar objects from the Islamic world and Venice.
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Kontaleva, Eugenia A. "Ethnographic Studies of P.V. Shkurkin: Religious and Сult Features of the Culture of Foreign Tribes of China." Study of Religion, no. 4 (2020): 83–94. http://dx.doi.org/10.22250/2072-8662.2020.4.83-94.
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The article reveals the ethnographic research data of an officer, orientalist and Russian emigrant P.V. Shkurkin on the history, culture, religion, everyday life, economic activity, appearance and other features of foreign tribes living on the territory of southwestern China. The material is based on an archival source – an article “Lolo (Old and New about the Foreigners of Southwestern China)” written by P.V. Shkurkin and published in the journal “Vestnik Asii” (“Bulletin of Asia”) in Harbin in 1913 (no. 17–18). The author of the current article provides extensive extracts from Shkurkin’s work, covering religious and cult features of the culture of Lolo (historical name) – peoples of East and Southeast Asia, currently living in China in the provinces of Yunnan, Sichuan, Guizhou, and the Guangxi Zhuang Autonomous Region, as well as in Vietnam, Thailand, Myanmar, and Laos. The author structures the extracts on the relevant topics providing with necessary comments and additions.
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Yuan, Gao. "St. Augustine and China: A Reflection on Augustinian Studies in Mainland China." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 2 (May 28, 2019): 256–71. http://dx.doi.org/10.1515/nzsth-2019-0014.
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Summary Augustine of Hippo was one of the most influential church father in Western Christianity. However, little attention has been paid Augustine’s significance for China in the early history of Sino-Western theological and cultural dialogue. This article aims to fill this gap by providing a historical and documentary study of the reception of Augustine in China, with particular focus on the issue of how the story of Augustine was introduced into China and how Augustinian studies was developed as an independent discipline at the present stage of Chinese theological studies. Examining the newly discovered Chinese biographies of Augustine, the first section explores the early introduction of the story of Augustine during the Ming and Qing Empires, identifying the Catholic and the Protestant approaches to the translation of Augustine’s biography. The second section addresses Augustinian studies in the Minguo period (1912–1949) and analyses various approaches to the study of St. Augustine. The third section proceeds to the stage of the establishment of the new China (PRC), with a careful survey of Augustinian studies after the Cultural Revolution (1976–present). In particular, the new exploration by Chinese Augustinian scholars over the last five years will be highlighted. Based on the above observations, the article concludes with the evaluation that the biography of St. Augustine was adopted by the early Jesuits as an additional advantage for propagating the Christian faith in the Chinese context, in which the policy of cultural accommodation (initiated by Michele Ruggieri and Matteo Ricci) had proved a useful approach for theological contextualization and would continue to serve as a resourceful strategy in the Chinese approach to Augustinian theology as well as an effective method for deepening the Sino-Western theological dialogue.
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Kouamé, Nathalie, and Vincent Goossaert. "Un vandalisme d'État en Extrême-Orient? Les destructions de lieux de culte dans l'histoire de la Chine et du Japon." Numen 53, no. 2 (2006): 177–220. http://dx.doi.org/10.1163/156852706777974504.
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AbstractThroughout Chinese and Japanese history, state initiatives have led to the physical destruction of buildings of worship, for a large variety of reasons. The authors, historians of Japan and China respectively, attempt to analyse the whole breadth of such cases of destruction, asking how and why physical violence can be part of a religious policy. The notion of 'vandalism', created during the French Revolution to label the revolutionary state's destruction of church property and other symbols of the past, seems a stimulating way of thinking about this kind of violence that should not be taken for granted or as inevitable consequences of state control over religion. Far from incidental, the authors argue, destroying temples was often a purposeful, well thought out choice within a larger repertoire of ways to deal with religious institutions.The first part of the article sketches a typology of destruction according to context and motivation, ranging from an authoritarian reorganization of space (destruction might then be mitigated by reconstruction elsewhere) to targeted retaliation, to comprehensive repression. While not all types of 'vandalism' are attested in both China and Japan, cultural-political influences between the two areas, and some shared religious culture, make the comparison illuminating. The second part of the article deals with the symbolical-political meanings of the destructive praxis.
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Minárik, Pavol. "The Economics of Religion in a Globalizing World: Communist China and Post-Communist Central Europe." SHS Web of Conferences 92 (2021): 07041. http://dx.doi.org/10.1051/shsconf/20219207041.
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Research background: Religion is often neglected by economists despite the existing studies of its importance for the economy. Religion and culture shape the development of informal and formal institutions and hence impact economic development. Considering the economic importance of China, the religious situation in that country deserves attention; at the same time, due to the peculiar conditions of religion under Communism, the future of religion in China seems rather unclear. Purpose of the article: The paper proposes that the economics of religion may be useful in the analysis of the religious situation in China. It shows the possibilities of applying the economic approach even where markets are suppressed, such as under Communist rule. In light of economic theory, it shows that the experience of Central European countries under Communist rule, particularly Czechoslovakia, may provide clues about the future of religion in China. Methods: The paper builds on previous findings in the economics of religion. It reviews the theories concerning the regulation of the religious markets and the effects of deregulation, as well as the theories specifically developed to analyze religion under heavy regelation and the strategies for its survival. The history of Communist China and Czechoslovakia are compared with regard to those theories. Findings & Value added: The paper shows the similarities between Communist China and Czechoslovakia. The parallels seem useful to predict the further development of religion in China, including the effect of the possible tightening of anti-religious policies as well as those of deregulation upon the liberalization of the Chinese political regime.
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Chambon (陈立邦), Michel. "Remaking the Church Catholic in Post-Maoist China." Mission Studies 39, no. 3 (December 5, 2022): 376–99. http://dx.doi.org/10.1163/15733831-12341864.
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Abstract After the political reforms that followed the death of Mao Zedong, Chinese Catholics were gradually allowed to reestablish their churches and resume public gatherings. Yet this opened serious challenges. After decades of persecution and isolation, which reshaped the ways Chinese Catholics worshipped and perceived themselves, they needed to redefine Chinese Catholicism. Is performing specific rituals in both Latin and a local dialect, at home and in secret, enough to be Catholic? Who holds the religious authority to effectively administer the sacraments? To what extent is a formal relationship with the Pope necessary to remain Catholic? This article explores how Chinese Catholics have searched for support from outside their family circles and the People’s Republic of China to answer their questions. This paper argues that in a rapidly changing politico-economic context marked by strict administrative control, Chinese Catholics have reestablished contacts with Global Catholicism through networking with missionary societies. More specifically, I look at collaborations which Chinese Catholics have established with the Paris Foreign Missions (MEP) to reassess the missiology of Chinese Catholicism. Discussing the evolving nature of these relationships after 1978, I show that the reconstruction of Catholicism in China has been a multilateral enterprise in which local Catholics have had to navigate political adversity, socio-cultural changes, and the Post-Vatican II reformation of worldwide Catholicism. In so doing, Chinese Catholics gradually moved outside of the intimacy of kinship groups and pre-defined rituals to engage actively with modernizing Chinese society and transforming world Catholicism.
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Ken-pa, Chin. "Jingjiao under the Lenses of Chinese Political Theology." Religions 10, no. 10 (September 26, 2019): 551. http://dx.doi.org/10.3390/rel10100551.
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Conflict between religion and state politics is a persistent phenomenon in human history. Hence it is not surprising that the propagation of Christianity often faces the challenge of “political theology”. When the Church of the East monk Aluoben reached China in 635 during the reign of Emperor Tang Taizong, he received the favorable invitation of the emperor to translate Christian sacred texts for the collections of Tang Imperial Library. This marks the beginning of Jingjiao (景教) mission in China. In historiographical sense, China has always been a political domineering society where the role of religion is subservient and secondary. A school of scholarship in Jingjiao studies holds that the fall of Jingjiao in China is the obvious result of its over-involvement in local politics. The flaw of such an assumption is the overlooking of the fact that in the Tang context, it is impossible for any religious establishments to avoid getting in touch with the Tang government. In the light of this notion, this article attempts to approach this issue from the perspective of “political theology” and argues that instead of over-involvement, it is rather the clashing of “ideologies” between the Jingjiao establishment and the ever-changing Tang court’s policies towards foreigners and religious bodies that caused the downfall of Jingjiao Christianity in China. This article will posit its argument based on the analysis of the Chinese Jingjiao canonical texts, especially the Xian Stele, and takes this as a point of departure to observe the political dynamics between Jingjiao and Tang court. The finding of this paper does show that the intellectual history of Chinese Christianity is in a sense a comprehensive history of “political theology”.
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Cai, Chao, and Siu Kwai Yeung. "Wind Imagery in Shijing: Sacrificing to the Wind God in Early China." Religions 14, no. 1 (January 11, 2023): 102. http://dx.doi.org/10.3390/rel14010102.
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Shijing 詩經 is the earliest collection of Chinese poems and songs traditionally considered to be compiled by Confucius. Scholarship on this collection deems the widespread wind imagery contained in it to be either a metaphor for males or a medium of emotional expression. However, the religious ideas involved in the sacrifices to the wind gods in early China, which are, in fact, deeply linked with the “wind” in Shijing, warrant further consideration. This article focuses on the relation between the “wind” in Shijing and the religious ideas involved in sacrificial rites (“ningfeng 寧風” and “difeng 禘風”) to the wind gods. Drawing upon the history of wind disasters and sacrifices to the wind gods in early China, this article suggests that the pieces entitled “Gufeng 谷風” (included in the Xiaoya 小雅 section) and “Herensi 何人斯” provide descriptions of “ningfeng” (appeasing unwanted wind). Moreover, it argues that the pieces entitled “Kaifeng 凱風” and “Tuoxi 蘀兮” depict a genial wind in connection with harvest, childbearing, and prosperity involved in “difeng”.
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Lin, Wei-Ping. "Virtual Recentralization: Pilgrimage as Social Imaginary in the Demilitarized Islands between China and Taiwan." Comparative Studies in Society and History 56, no. 1 (December 19, 2013): 131–54. http://dx.doi.org/10.1017/s0010417513000649.
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AbstractDrawing on ethnography from Mazu, a group of demilitarized islands between China and Taiwan, this article argues that contemporary pilgrimage is an imaginative work that generates hope and potentialities for the increasingly marginalized islanders. I explore the imaginative qualities of the rituals, qualities that I refer to collectively as “virtual recentralization.” “Recentralization” connotes the islanders' longing to regain their Cold War status as the focal point between China and Taiwan, even though the desired goal can only be “virtual” as cross-strait tensions continue to diminish. These pilgrimages, with their eclectic, improvisatory, and novel forms, differ from traditional pilgrimages in important ways: rather than transmitting permanent and solid religious values, they are oriented towards performance and are imbued with elements of fiction and fantasy. They are the means by which the Mazu islanders, in this neoliberal era, imagine their future, reconfigure political, economic, and religious space, and forge new connections between China, Taiwan, and even the wider world.
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Zhang, Wenxi. "Biblical and Pastoral Reflections on the Impact of Urbanization on Christians in China." Mission Studies 30, no. 2 (2013): 181–93. http://dx.doi.org/10.1163/15733831-12341281.
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Abstract This article looks at the significant phenomenon of urbanization in China, and its impact on Chinese Christians, focusing on Catholics. The author highlights pastoral challenges that urbanization brings to Christians in China. From the reality of urbanization the author reflects on models of caring for migrants from a biblical viewpoint. He then proposes creative ways of providing pastoral care to migrant workers drawn from these reflections. A sense of urgency is needed among church leaders as people face the ongoing process of the urbanization of the Chinese population; if not, indifference might well result in a two-generation vacuum in faith.
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Chow, Alexander. "Jonathan Chao and “Return Mission”: The Case of the Calvinist Revival in China." Mission Studies 36, no. 3 (October 9, 2019): 442–57. http://dx.doi.org/10.1163/15733831-12341678.
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Abstract Studies on mission and migration have often focused on the propagation of Christianity from a home context to a foreign context. This is true of studies of Christian mission by Catholics and Protestants, but also true in the growing discussion of “reverse mission” whereby diasporic African and Korean missionaries evangelize the “heathen” lands of Europe and North America. This article proposes the alternative term “return mission” in which Christians from the diaspora return to evangelize the lands of their ancestral origins. It uses the case study of Jonathan Chao (Zhao Tian’en 趙天恩), a return missionary who traveled in and out of China from 1978 until near his death in 2004 and is considered an instrumental figure in the revival of Calvinism in China. This article suggests that “return mission” provides a new means to understand the subjects of mission and migration, and raises new challenges to questions about paternalism and independency.
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Sifei, Li. "Iranian Religious Elements in Chinese Medieval Art: Remarks on “Zoroastrian Protective Spirits”." Iran and the Caucasus 25, no. 1 (April 22, 2021): 13–28. http://dx.doi.org/10.1163/1573384x-20210104.
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This article aims at discussing the possible origin and meaning of winged fantastic creatures, which appear quite often in the 6th century A.D. Sogdian funerary monuments in China and specifically on the Shi Jun 史君 one (580 A.D.). It cannot be ruled out that composite creatures like the one on the Shi Jun funerary monument originated from the Greek ketos and hippocampus that were introduced into Persia, Central Asia and northwestern India after the conquest of the Persian Empire by Alexander the Great. The impact of Chinese cultural elements on this little investigated group of funerary monuments contributed to create a long forgotten unique and still enigmatic artistic production that scholars called “Sino-Sogdian”.
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Keyworth, George A. "On Bonshakuji as the Penultimate Buddhist Temple to Protect the State in Early Japanese History." Religions 13, no. 7 (July 12, 2022): 641. http://dx.doi.org/10.3390/rel13070641.
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During the 740s in Japan, the emperor established Buddhist temples in nearly all the provinces, in which three Buddhist scriptures were chanted to avert natural disasters. Tōdaiji, in the recently constructed capital, was the head temple of a network of Temples of Bright Golden Light and Four Heavenly Kings to Protect the State. The principal Buddhist scripture followed in these temples was the Golden Light Sūtra, translated from Sanskrit into Chinese in Tang China at the beginning of the 8th century. This article investigates the history of an understudied example of one of these temples, called Bonshakuji. Emperor Kanmu (r. 781–806) repurposed it in 786 after the introduction from China of novel rituals to protect the state. It had among the most important Buddhist temple libraries, which came to rival perhaps only that of Tōdaiji through the 12th century. I also examine how and why scholar officials and powerful monastics, particularly those associated with the so-called esoteric Tendai and Shingon temples of Enryakuji and Miidera, and Tōji and Daigoji, respectively, utilized the library of Bonshakuji and older and novel state protection texts kept there to preserve early Japanese state-supported Buddhist worldmaking efforts long after that state had become virtually bankrupt.
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Sun, Lei. "THE RELATION BETWEEN CONFUCIANISM AND CHINESE POLITICS: HISTORY, ACTUALITY, AND FUTURE." Journal of Law and Religion 35, no. 1 (April 2020): 138–48. http://dx.doi.org/10.1017/jlr.2020.2.
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AbstractThis article analyzes the relation between Confucianism and Chinese politics in the history, actuality, and future. The focus is on the special relationship between Confucianism and Chinese politics. First, the author provides a brief historical reflection on the relationship between Confucianism and Chinese traditional politics and develops three dimensions for such an interpretation. Second, the author explains the need for a Confucian renaissance in contemporary Chinese politics. The article then turns to the contemporary controversy about Confucianism and Chinese politics in mainland China. Jiang Qing's conception of Confucianism as state religion is then juxtaposed with Chen Ming's articulation of Confucianism as civil religion. In conclusion, the author argues that Confucianism should serve as an ethical resource for the state constitution, as well as a resource for social governance and cultivation.
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Brandner, Tobias. "Basel Mission and Revolutions in Nineteenth- and Twentieth-Century China: Debating Societal Renewal." Mission Studies 35, no. 1 (March 15, 2018): 7–30. http://dx.doi.org/10.1163/15733831-12341545.
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Abstract This article analyzes how the Basel missionaries interpreted the nineteenth- and twentieth-century revolutionary changes in China. After a short historical overview, it assesses the different aspects and roots of what implicitly constituted the political theology of the Basel Mission. In the body part of the essay it analyzes documents written by missionaries (letters, reports written to the home committee) to understand how the missionaries saw the epochal changes that they witnessed: the Taiping Rebellion in the nineteenth century and the political changes taking place between 1911–1949. A final section considers how timely the past Basel missionaries’ political views are in present-day China and how they are reflected in parts of recent Chinese political theology.
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Ownby, David. "The Falun Gong in the New World." European Journal of East Asian Studies 2, no. 2 (March 24, 2003): 303–20. http://dx.doi.org/10.1163/15700615-00202006.
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Despite the polarised debate which has raged in the media over whether the Chinese spiritual movement Falun Gong should be seen as an ‘evil cult’ or as an innocent ‘cultivation system’, there is little doubt that most objective Western scholars would categorise Falun Gong as a new religious movement (many of which have also been accused rightly or wrongly of being ‘cults’ or ‘sects’). Indeed, the controversy surrounding Falun Gong has attracted considerable media and scholarly attention, so that the Falun Gong is now undoubtedly the best known of Chinese new religious movements and, as I argue elsewhere, a key to the reevaluation of a centuries-old tradition of popular religious practice in China which has long been condemned and suppressed by Chinese authorities. The present article, based on fieldwork in North America, on research in Falun Gong written sources and on my previous work in the history of Chinese popular religion traces a portrait of Falun Gong practices both in China and in North America.
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Huang, Yuqin. "Western-Educated Chinese Christian Returnees, Nationalism, and Modernity: Comparison Between the Pre-1949 Era and the Post-1978 Era." SAGE Open 11, no. 1 (January 2021): 215824402199481. http://dx.doi.org/10.1177/2158244021994816.
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For more than 100 years, China has seen waves of students and scholars heading overseas and studying in the West as well as the concomitant returning waves. This study draws on information obtained from secondhand documents and firsthand field studies to analyze and compare two returning waves involving the complex dynamics of globalization/indigenization of Christianity in China. The first returning wave began in the early 1900s and lasted until 1950, in which many went overseas because of their connections with Western missionaries. The second returning wave is currently occurring following the study-abroad fever after 1978, in which many were exposed to the proselytizing endeavor of overseas Chinese Christian communities and eventually converted to Christianity before returning to China. The article compares the following themes in relation to these two groups of Christian returnees: their negotiation with their religious identities upon the return, perceptions on the meaning of Christianity to themselves and to China, their transnational religious networks, and potential implications to the glocalization of Christianity in China. Consequently, it involves the following topics that are important throughout the modern Chinese history: modernity/religion paradox, East–West interaction in relation to Christianity, contributions of Western-educated professionals to China, glocalization of Christianity in China, and complex internationalist/nationalist interaction.
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Garri, Irina R. "Autobiography of Arjia Rinpoche as a Source on the Tibetan History." Herald of an archivist, no. 2 (2019): 595–609. http://dx.doi.org/10.28995/2073-0101-2019-2-595-609.
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The article analyzes the life and activities of Arjia Rinpoche, director of the Tibetan-Mongolian Cultural Center in Bloomington, in the context of the contemporary history of China and its ethnic minorities. Arjia Rinpoche is the former abbot of an influential Buddhist monastery Kumbum in Eastern Tibet and the incarnation of Tsongkhapa's father, its founder. In addition to his high religious position, he held important posts in the system of Chinese state power. However these regalia notwithstanding, in 1998 Arjia-Rinpoche fled the country with great risk to his life and became a powerless refugee. In 2010 Arjia-Rinpoche’s autobiography was published in the United States in English. In 2013 its extended and revised edition (571 p.) was published in Chinese. The author of this article has translated the book in the Russian and it awaits publication in the “Buryad-Mongol Nome” publishing house. The article analyzes Arjia Rinpoche’s autobiography as an important source on ethnography and history of the Tibetans and Mongols of the PRC and their relationship with the Chinese state. The life and activities of Arjia Rinpoche are studied in the context of contemporary history of the PRC. Arjia Rinpoche himself has divided his life into eight-year cycles. Each loosely corresponds to a certain stage in the history of the PRC. There are six cycles since Arjia Rinpoche’s birth in 1950 to his escape from the PRC in 1998. At the age of two he was recognized as reincarnation of Arjia Rinpoche, abbot of the Kumbum monastery. At the age of eight, religious reform in the monastery cardinally changed his life and he went through vicissitudes of political campaigns and the Cultural Revolution in the two successive cycles. With the beginning of the socio-political and economic reforms initiated after the death of Mao Zedong in 1978, he became the head of Kumbum and grew involved in politics. In 1995, in the last period of his life in the PRC, there was a big conflict between the PRC government and the Dalai Lama over recognition of the 11th incarnation of the Panchen Lama. In order to legitimize their chosen candidate, the authorities suggested that Arjia-Rinpoche become his religious teacher. In reaction to that, the lama made his secret escape from the country. The author concludes that Arjia Rinpoche is one of the most important religious and political figures in Tibet, and his autobiography is one of the most valuable and reliable sources on ethnography and history of Tibet and China in general.
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Malji, Andrea. "People Don’t Want a Mosque Here: Destruction of Minority Religious Sites as a Strategy of Nationalism." Journal of Religion and Violence 9, no. 1 (2021): 50–69. http://dx.doi.org/10.5840/jrv202142086.
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Religious sites are often at the center of confrontation. Groups frequently clash over the structures and the historical narratives surrounding sacred spaces. Religious sites encompass deeply entrenched meanings for groups of all backgrounds. These spaces represent identity, tradition, history, family, and belief systems. For minority groups, their religious sites can help provide a sense of belonging and serve as a monument to their history in the community. Due to their symbolic importance, religious sites are also vulnerable to violence by outside groups. Destructive acts targeting religious architecture and symbols are common throughout the world, but are especially frequent in identity-based conflicts, such as in Bosnia. However, the study of these attacks and their relationship to nationalist movements, particularly in Asia, has not been adequately studied. This article examines the destruction of Islamic sites in three distinct countries and contexts: India, Myanmar, and Xinjiang, China. In each case, Muslims are religious minorities and face varying levels of persecution. This article argues that the destruction of religious spaces and symbols has been used both literally and symbolically to claim a space for the dominant group and assert a right to the associated territory. The elimination of Muslim sites is part of a broader attempt to engage in a historical revisionism that diminishes or vilifies Muslims belonging in the region.
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Kim, Hanung. "Rainmakers for the Cosmopolitan Empire: A Historical and Religious Study of 18th Century Tibetan Rainmaking Rituals in the Qing Dynasty." Religions 11, no. 12 (November 24, 2020): 630. http://dx.doi.org/10.3390/rel11120630.
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Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ritual activities using textual analysis. Then it focuses on one Tibetan rainmaking manual from the 18th century and its author, Sumpa Khenpo, to illustrate that potential. In addition to the author’s autobiographical accounts of the prominence of weather rituals in the Inner Asian territory of Qing China, a detailed outline of Sumpa Khenpo’s rainmaking manual indicates that the developmental aspects of popular weather rituals closely agreed with the successful dissemination of Tibetan Buddhism in regions where Tibetan Buddhist clerics were active. As an indicator of late Imperial Chinese history, this function of Tibetan rainmaking rituals is a good barometer of the successful operation of a cosmopolitan empire, a facilitator of which was Tibetan Buddhism, in the 18th century during the High Qing era.
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Padma’tsho (Baimacuo). "How Tibetan Nuns Become Khenmos: The History and Evolution of the Khenmo Degree for Tibetan Nuns." Religions 12, no. 12 (November 26, 2021): 1051. http://dx.doi.org/10.3390/rel12121051.
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Tibetan Buddhist nuns are making history in numerous ways. They now meet in classrooms instead of tents, earn the title “Khenmo” after many years of dedicated study, and take exams that are standardized, frequent, and both written and oral. Additionally, the new educational system encourages Tibetan Jomos to take on more responsibility, increase their scholarship and practice, and obtain superior monastery/nunnery status. This article chronicles over two and a half decades of extensive fieldwork, covering the advances in monastic education and the rising standing of women in Larung Gar and contemporary China. These advances are in stark contrast to the limited opportunities for women in the past.
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Changzhi, Wu. "FEATURES OF THE NATIONAL ARCHITECTURAL SCHOOLS OF CHINA." Municipal economy of cities 1, no. 161 (March 26, 2021): 98–103. http://dx.doi.org/10.33042/2522-1809-2021-1-161-98-103.
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The article is devoted to the peculiarities of the national architectural Chinese schools. The numerous studies’ results indicate the necessary number’s lack of theoretical achievements in the analysis of national architectural schools. And their inseparable connection with the specifics of certain Chinese territories. A thorough analysis of national religious and artistic works allows us to predict stylistic national trends. Architectural and artistic processes are presented, which are inclined to study by many scientists. The purpose of this article is to identify the architectural schools` features in China through the relationship between the uses of individual stylistic elements. These elements are correlated with the geographical location of the territory and religious beliefs. The article describes the problem of artistic architectural schools` trends and the regions in which they are located. The concept of style in relation to Chinese arts has been clarified. The main differences between the style of the northern and southern architectural school are described. Their manifestation both in planning, and in a decorative and finishing look of buildings and constructions. It is indicated that buildings, even in adjacent regions, may be denoted by different terms. The preconditions for this phenomenon are the historical feature of the development of China's national architecture and urban planning. It has also had a significant impact on the development of East and South-East Asia. The steady tendency of interrelation between a philosophical and architectural component of a cultural heritage is described. The Chinese tendency to create eastern analogues of European ideal cities due to the work of philosophical and religious currents and their synthesis has been revealed. This approach allowed us to interpret the provisions of Confucianism, Taoism and the Feng Shui system in the formation of historical canons, which became the basis of the entire Chinese tradition architectural schools. In this case, the main elements complement and interdependent on each other. The basic Chinese architects’ rules, which are interrelated with the laws of natural harmony, are indicated. A number of materials used in the buildings’ design and structures in China have been identified. The article provides an example of globalization’s impact on the development of the Chinese architectural school and its gradual return to its origins. The conclusion of the article states that throughout history, the unity of man and nature in religious architecture has been a fundamental philosophical thought of the National Chinese Architecture`s School. And the use of traditional Chinese architectural schools` ideas will allow in modern construction of the XXI century to achieve the unity of the architectural object with the natural landscape.
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Liu, Jifeng, and Chris White. "Consuming missionary legacies in contemporary China: Eric Liddell and evolving interpretations of Chinese Christian history." China Information 33, no. 1 (August 3, 2018): 46–65. http://dx.doi.org/10.1177/0920203x18790859.
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As a significant theme running through China’s modern history, Christianity’s inglorious role has helped redefine the Chinese Communist Party’s (CCP) self-proclaimed role as the liberator of the long-suffering nation from imperialist forces. The association between missionaries and Western imperialism has predominated the Chinese communist historiography. Nevertheless, recent years have witnessed a burgeoning movement to reinvent China’s Christian past and reconstruct historical memories of stigmatized missionaries. This article suggests that local governments in China are increasingly recognizing value in the history of Chinese–missionary encounters. This is evident in how local authorities have organized and promoted commemorative activities for Scottish missionary and Olympic champion Eric Liddell (1902–45). In presenting the case of Liddell, this article reveals how the Chinese government takes the initiative in consuming historical memories of Western missionaries, and finds instrumental value in the legacy of such figures despite their religious connections.
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Hosne, Ana Carolina. "Assessing Indigenous Forms of Writing." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 177–91. http://dx.doi.org/10.1163/22141332-00102002.
Full textAbstract:
In this article, the Jesuit José de Acosta’s interest in Andean quipus is analyzed as it evolved throughout his works, beginning in the preface of De procuranda indorum salute (1588) and reaching a point of arrival in his Historia natural y moral de las Indias (1590). In De procuranda, Acosta established different categories of “barbaric nations,” placing the Indians from Mexico and Peru after the Chinese and Japanese. The latter belonged to the first category of “barbaric nations” because of their judgement, a stable republic, laws, fortified cities, and—most importantly in Acosta’s eyes—use and knowledge of letters. In the Historia Acosta resumed aspects of this classification, with a focus on letters—or the lack of them—and writing, bringing China to the forefront. The difference with De procuranda was that Acosta’s Historia fed on fresh information from the first Jesuits to establish a mission in China, Michele Ruggieri (1543–1607) and Matteo Ricci (1552–1640), which invigorated Acosta’s analysis of letters, writing, and all that in his view could not be considered “letters” or “writing.” In the first section of this article, Acosta’s views on Andean quipus are analyzed, based mainly on his experience in the Peru mission. In the second section, focus shifts to Acosta’s analysis of letters and writing, especially in his Historia, in which China played a preeminent role, bringing out interesting points of comparison with the Andean quipus. In the conclusion, are reflections on Acosta’s own view of indigenous forms of writing in contrast with alphabetic script.
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Iaccarino, Ubaldo. "Early Spanish Intruders in China: The 1579 Mission of Pedro de Alfaro, O.F.M., Reconsidered." Journal of Jesuit Studies 9, no. 2 (January 18, 2022): 245–62. http://dx.doi.org/10.1163/22141332-09020005.
Full textAbstract:
Abstract In 1579, four years after the visit of the Augustinian missionaries Martín de Rada and Jerónimo Marín to Fujian, a new group of Spanish friars reached China from the Philippines. The mission of Pedro de Alfaro, O.F.M., has generally been dismissed as a useless attempt to break the spiritual monopoly of the Society of Jesus in East Asia, which was perceived as an attempt to put at risk the careful labor of the first generation of Jesuit “giants.” However, as this study shows, the arrival of the Franciscans in Guangzhou cannot be simply regarded as a reckless behavior to “smuggle” the Gospel in China by means of some local Cantonese convert. Alfaro and his brethren pursued a specific goal, which was related to the recent achievements of Spanish diplomacy. Rather than Guangdong, they tried to reach the coast of Fujian (Chincheo), to carry on the mission of the Augustinians, who had visited Fuzhou in 1575. With the indirect support of some local encomenderos, the Franciscans intended to take advantage of the words of “friendship” expressed by Governor Liu Yaohui and other Mandarins to Rada and his fellows. Through a comparative analysis of European and Chinese coeval sources, notably some unpublished letters and reports, this article offers a reinterpretation of the aims and results of the Alfaro mission, shedding new light on a well-known but not yet fully explored page of the history of the early Christian presence in China.
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GONG, Jiayu. "Health, Hygiene and Diets: Medical Missionaries and the Daily Life of Shanghai Residents (1870-1938)." International Journal of Sino-Western Studies 21 (December 9, 2021): 121–40. http://dx.doi.org/10.37819/ijsws.21.145.
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Throughout the nineteenth and twentieth century, China was the main area of western medical missions. Medical missionaries, one of the largest cross-cultural groups, left a wealth of records in a foreign land. In this article the author explored how the housing, environment, drink and diets habits of British medical missionaries in China spread the western medical knowledge, and how the medical missionaries constantly recognized, interpreted and improved the health concept toward Chinese in their daily life. The intercultural communication of medical knowledge between China and the West enriched the western public health theory on the one hand, and promoted the establishment of modern public health system in China on the other hand.
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Brook, Timothy. "Comparative pandemics: the Tudor–Stuart and Wanli–Chongzhen years of pestilence, 1567–1666." Journal of Global History 15, no. 3 (November 2020): 363–79. http://dx.doi.org/10.1017/s174002282000025x.
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AbstractThe Black Death is a secure feature of European and west Asian history; in Chinese history, by contrast, the record of mass epidemic outbreaks over the same centuries is not. As a step towards integrating these two zones into a global history of disease, this article establishes a timeline of roughly a thousand major outbreaks in Ming–Qing China during the century 1567–1666. On the basis of these data, comparison is made of how pandemics were received and interpreted in two delimited zones, the Chinese province of North Zhili (now Hebei) and Tudor and Stuart England, with particular attention to differences in their literary incorporation, religious meaning, and political resonance.
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Li, Yiwen. "Integrating Faith and Profit: The Religio-Commercial Network Spanning China and Japan, 1100-1270." Journal of the Economic and Social History of the Orient 64, no. 3 (May 18, 2021): 191–216. http://dx.doi.org/10.1163/15685209-12341535.
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Abstract By reinterpreting a set of correspondence between Chinese and Japanese monks, this article gives a “thick description” of a lumber transaction between a prestigious monastery in Hangzhou, China, and a newly established monastery in Hakata, Japan. Examining the network connecting the two monasteries shows that in the twelfth and thirteenth centuries, Hakata-based Chinese merchants sought patronage and connections from powerful religious establishments in both China and Japan, whose political patronage conferred economic privileges. The quest for gaining trade profits, spreading Buddhist teachings, and enhancing political authority drove all the parties together and formed a religio-commercial network linking China and Japan.