The chapter examines adherence and conversion in the Daoist religious tradition. In addition to discussing “conversion” as a comparative category and as a cultural phenomenon in China, this study investigates Daoist views on the subject and the ways in which Daoists have set parameters for religious affiliation. This is followed by an examination of domestic conversion, by people of both Chinese (“Han”) ethnic identity and ethnic minorities, to Daoism in Chinese history. The final section presents information on foreign conversion to Daoism. This includes brief discussions of Daoist conversion in Hong Kong, Korea, Japan, and the modern West. Here the chapter suggests that Daoism has become a global cultural and religious phenomenon. Throughout this chapter, specific attention is given to the ongoing process of voluntary conversion to Daoism as well as to the diverse motivations of potential converts.
Uighurs, a religiously and ethnically distinct Chinese Muslim community who are largely Sunni Muslims, share more in common with their Central Asian neighbors, ethnically and culturally, than their Chinese rulers. They speak a different language, possess different physical characteristics, and maintain their own distinct way of life and traditions. Eight million Uighurs are found in Xinjiang, which sits in remote northwestern China. Despite similarities to a well-known beleaguered Chinese community, Tibetan Buddhists, the Uighurs' plight has received very little media attention. Indeed, when their story has been told, it has been linked, however tenuously, to the specter of international Islamic terrorism. This article explores American news coverage of the Uighurs before and after 9/11. By looking at how and why this happened, the article illuminates American press practices regarding the coverage both of religion in China and of Islam.
Scott W. Sunquist
Asian ecumenism began as a pragmatic concern of Western mission agencies, but was catalysed under the pressure of Japanese imperialism early in the twentieth century. National ecumenical organizations were promoted in the wake of the 1910 Edinburgh Missionary Conference, but with the dismantling of imperialism in Asia after the Pacific War, national and regional cooperation became the sole work of younger Asian leaders. Organic church unions occurred between the 1930s and 1960s, but this has not been a major theme of ecumenism in Asia. China is unique in the ecumenical movement in Asia because of the formation of the Three-Self Patriotic Movement as a way to negotiate a new place for the church in Chinese society. Ecumenism has once again become more pragmatic, and major ecumenical bodies (e.g. the Christian Conference of Asia) have become more focused on issues such as public health, disaster relief, and the environment.
John H. Berthrong
This article on Chinese philosophical theology discusses the following topics: Confucian religiosity, the Confucian way of being religious, classical Confucianism, the Zhongyong, the new Confucian Mou Zongsan's religious thought, and the future of the Confucian task of being religious.
Dru C. Gladney
There are almost twenty million Muslims in China, constituting a diverse community that is both multi-ethnic and, within Islam, multi-religious. There are ten official Muslim nationalities of China, namely, Uyghur, Kazak, Dongxiang, Kyrgyz, Salar, Tadjik, Uzbek, Bonan, and Tatar. With the exception of the Hui, all these Muslim nationalities do not speak Chinese as their native language and are derived more from Central Asian than Chinese origins. The Hui are spread across the length and breadth of the country, but they often share nothing in common with each other except Islam, or the memory of it as handed down to them by their ancestors. While it also might be argued that most of the other Muslim minorities are on the borders of China proper and are historically and culturally more attuned to the regions and peoples outside of China, the Hui are unique in that they inhabit every city, town, and 97 percent of all counties in China. This article examines Islamic communities in China, focusing on Islam among Muslims classified by the state as Hui.
Class apathy and a selective process of record keeping created fertile grounds for uprise in China. This article throws light on two of the earliest millennialist movements in China, namely, the Taiping Dao and the Wudoumi Dao movements that emerged from havoc, intending to create millennial commonwealth and practiced healing through confession. The Chinese Buddhist millennialism synthesized a modified version of the Indian concept of “kalpa” and the Buddhist teaching of the three ages where each age ends with the demise of a “Bodhisattva” and marks a decline based on the degeneration of Buddha's teachings. It states that the dark age graced by superhuman saviors shall witness the arrival of the Maitreya, the next Buddha incarnate. The Chinese Communist Party's (CCP) rhetoric about “a thousand years of prosperity” is also considered reflective of millennial views.
In China, there is a strong underlying philosophy that explicitly recognizes religious diversity and diversification as a way of extension and duration, even though diversity can be seen as a manifestation of the same principle or truth of the original and hence to contain ultimate principles of unity. The unity in diversity is what actually gives itself the momentum toward diversification as a way of realizing the unity. This can be seen in the first development of the philosophy of the Yi (change) in the Yijing, which transforms the ancient religion of tian (heaven) into a moral consciousness of self-discipline and cultivation of moral reason in individual human beings. This article discusses religious diversity in China and shows how the three Chinese religions—Confucianism, Daoism, and Chinese Buddhism—have worked basically under the paradigm of creative harmony of the Yijing. It also examines diversity as a principle of religious development and considers religious conscience in Confucianism, Daoism, and Chinese Buddhism.
Christianity in China is a relatively new import from the West. During the seventeenth century, European missionary orders, especially the Jesuits and Dominicans, entered China and began impressive missionary efforts. However, a bitter “rites controversy” emerged between the Jesuits and the Dominicans over how much the Christian faith could be adapted to correspond to Chinese culture. In the early eighteenth century, the pope sided with the Dominicans, who rejected any compromise with Chinese religious practices. As a result, the emperor expelled missionaries and proscribed Christianity. The legacy of nineteenth- and early twentieth-century imperialism still affects Chinese Christian churches. A second important legacy of Christianity in contemporary China is the history of persecution under the Communist regime. Since Catholicism is heavily dependent on an ordained clergy, its growth in China is inhibited by the shortage of clergy. Various forms of Protestantism grow much more rapidly because they can depend on lay preachers.
Deborah A. Sommer
In this chapter, the term “Confucian” refers to East Asian beliefs and practices influenced by a corpus of historical, ritual, and philosophical literature compiled by the fourth century BCE in China. “Being religious” includes such phenomena as personal self-cultivation, interpersonal human relations, participation in family rites, governance of the state, and the quest for sagehood. These activities were expressed artistically through the creation of imaged forms, the construction of sacred spaces, and ritual performance.
Erin M. Cline
This article discusses Confucian views on childhood moral development, focusing especially on accounts of moral cultivation in the classical and Han periods. Beginning very early, Confucians exhibited an understanding of the unique influence that parent–child relationships have on children’s moral development during the earliest stages of development, which led them to argue for the importance of moral cultivation and moral education not only during infancy and childhood, but even during the prenatal period. Through an examination of texts, including the Analects, Mengzi, Discourse on the States, Record of Ritual, Collected Biographies of Women and Protecting and Tutoring, as well as secondary literature on this topic, this article focuses on how we should understand Confucian accounts of the roles of parents, the family, ritual, and filial piety in the moral development of children.