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Based on long-term ethnographic study, this is the first comprehensive work on the Chinese popular religion in Malaysia. It analyses temples and communities in historical and contemporary perspective, the diversity of deities and Chinese speech groups, religious specialists and temple services, the communal significance of the Hungry Ghosts Festival, the relationship between religion and philanthropy as seen through the lens of such Chinese religious organization as shantang (benevolent halls) and Dejiao (Moral Uplifting Societies), as well as the development and transformation of Taoist Religion. Highly informative, this concise book contributes to an understanding of Chinese migration and settlement, political economy and religion, religion and identity politics as well the significance of religion to both individuals and communities.
Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia's urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country's ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.
The Way That Lives in the Heart is a richly detailed ethnographic analysis of the practice of Chinese religion in the modern, multicultural Southeast Asian city of Penang, Malaysia. The book conveys both an understanding of shared religious practices and orientations and a sense of how individual men and women imagine, represent, and transform popular religious practices within the time and space of their own lives. This work is original in three ways. First, the author investigates Penang Chinese religious practice as a total field of religious practice, suggesting ways in which the religious culture, including spirit-mediumship, has been transformed in the conjuncture with modernity. Second, the book emphasizes the way in which socially marginal spirit mediums use a religious anti-language and unique religious rituals to set themselves apart from mainstream society. Third, the study investigates Penang Chinese religion as the product of a specific history, rather than presenting an overgeneralized overview that claims to represent a single "Chinese religion."
This is a timely book that fills the gap in the study of Chinese overseas and their religions in the global context. Rich in ethnographic materials, this is the first comprehensive book that shows the transnational religious networks among the Chinese of different nationalities and between the Chinese overseas and the regions in China. The book highlights diverse religious traditions including Chinese popular religion, Buddhism, Christianity and Islam, and discusses inter-cultural influences on religions, their localization, their significance to cultural belonging, and the transnational nature of religious affiliations and networking.
The purpose of this paper is to examine the history of the Chinese Muslims who moved to Malaysia and explain the different factors that have influenced this migration at different historical stages. I separate this history mainly into two parts, namely, before the twentieth century and from the twentieth century onward. Before the twentieth century, the majority of Chinese Muslims who streamed into Malaysia were Chinese immigrants who became Chinese Muslims by converting to Islam. From the twentieth century onward, however, the majority of Chinese Muslims who came to Malaysia were Muslim Hui from China, who believed in Islam and spoke Chinese, and who constituted an ethno-religious minority group.
Provides informative description and analysis of the historical, economic, political and socio-cultural development of the Chinese in this country -- Book jacket.
De Jiao ("Teaching of Virtue") is a China-born religious movement, based on spirit-writing and rooted in the tradition of the "halls for good deeds," which emerged in Chaozhou during the Sino-Japanese war. The book relates the fascinating process of its spread throughout Southeast Asia in the 1950s, and, more recently, from Thailand and Malaysia to post-Maoist China and the global world. Through a richly-documented multi-site ethnography of De Jiao congregations in the PRC, Hong Kong, Singapore, Malaysia, and Thailand, Bernard Formoso offers valuable insights into the adaptation of Overseas Chinese to sharply contrasted national polities, and the projective identity they build with relation to China. De Jiao is of special interest with regard to its organization and strategies which strongly reflect the managerial habits and entrepreneurial ethos of the Overseas Chinese businessmen. It has also built original bonding with symbols of the Chinese civilization whose greatness it claims to champion from the periphery. Accordingly, a central theme of the study is the role that such a religious movement may play to promote new forms of identification with the motherland as substitutes for loosened genealogical links. The book also offers a comprehensive interpretation of the contemporary practice of fu ji spirit-writing, and reconsiders the relation between unity and diversity in Chinese religion.
This book is part of an initiative in cooperation with renowned Chinese publishers to make fundamental, formative, and influential Chinese thinkers available to a western readership, providing absorbing insights into Chinese reflections of late, and offering a chance to grasp today’s China. In their influential book Handbook of the History of Religions in China, Zhongjian Mou and Jian Zhang present a panorama of the religions existing in China through time. In their fascinating History, they delineate the emergence and development of Daoism, Buddhism, Confucianism, Islam, and Christianity and explore the roles they played in Chinese society and the interrelations between them. In China, also due to the encompassing Confucian idea of “living together harmoniously while maintaining differences,” religions—including newly arrived ones—came closer together than anywhere else in the world and reached a unique level of peaceful societal coexistence. Despite many frictions and conflicts, communication and reconciliation were indisputably predominant in China throughout history. Buddhism was peacefully introduced into China and, later on, a harmonious, symbiotic syncretism of Confucianism, Buddhism, and Daoism developed—an exemplary process of how a diverse set of different religions can complement each other and contribute to a better life.
Religion and Nationalism in Chinese Societies explores the interaction between religion and nationalism in the Chinese societies of mainland China, Taiwan and Hong Kong. On the one hand, state policies toward religions in these societies are deciphered and their implications for religious freedom and regional stability are evaluated. On the other hand, Chinese Buddhism, Tibetan Buddhism, Daoism, Christianity, Islam and folk religions are respectively analyzed in terms of their theological, organizational and political responses to the nationalist modernity projects of these states. What is new in this book on Religion and Nationalism in Chinese Societies is that the Chinese state has strengthened its control over religion to an unprecedented level. In particular, the Chinese state has almost completed its construction of a state religion called Chinese Patriotism. But at the same time, what is also new is the emergence of democratic civil religions in these Chinese societies.