- The Oxford Handbook of Religious Conversion
- History and Religious Conversion
- Demographics of Religious Conversion
- Geographies of Religious Conversion
- Anthropology of Religious Conversion
- The Role of Language in Religious Conversion
- Sociology of Religious Conversion
- Conversion and the Historic Spread of Religions
- Migration and Conversion of Korean American Christians
- Psychology of Religious Conversion and Spiritual Transformation
- Religious Conversion and Cognitive Neuroscience
- Dreaming and Religious Conversion
- Feminist Approaches to the Study of Religious Conversion
- <i>Seeing</i> Religious Conversion Through the Arts
- Religious Conversion as Narrative and Autobiography
- Religious Conversion and Semiotic Analysis
- Political Science and Religious Conversion
- Hinduism and Conversion
- Conversion to Jain Identity
- Buddhist Conversion in the Contemporary World
- Conversion to Sikhism
- Adherence and Conversion to Daoism
- Conversion and Confucianism
- “Conversion” and the Resurgence of Indigenous Religion in China
- Conversion to Judaism
- Conversion to Christianity
- Conversion to Islam in Theological and Historical Perspectives
- “Conversion” to Islam and the Construction of a Pious Self
- Conversion to New Religious Movements
- Disengagement and Apostasy in New Religious Movements
- Legal and Political Issues and Religious Conversion
- Conversion and Retention in Mormonism
Abstract and Keywords
This study suggests that the term “conversion” is deeply embedded in the institutionalized Christian context and may not be an appropriate approach to understand China’s religious tradition shared by the overwhelming majority of the Chinese people. This tradition is understood as China’s common spiritual heritage with elements from various origins including Confucianism, Daoism, and Buddhism. In this tradition of diffused religion, membership is not a prerequisite for participation in religious practice. With evidence from current anthropological research, this study shows that there is a general revival of religious activities in China since the post-Mao reform and increasingly more Chinese would draw on their common spiritual heritage to enrich their spirituality and to face problems in their everyday life without a definite sense of being religious or being converted.
Lizhu Fan is Professor of Sociology at Fudan University, Shanghai, China.
Na Chen is Associate Professor of Communication at Fudan University, Shanghai, China.
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