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The most influential sect in the Chinese mainland in the 1940s, Yiguan Dao was largely destroyed in mainland China in 1953. Yiguan Dao not only survived, however, but developed into the largest sect in Taiwan, despite its suppression by the Kuomintang state. In 1987, through relentless efforts, the sect finally gained legal status in Taiwan. Today, Yiguan Dao not only thrives in Chinese societies, but has also become a world-wide religion which has spread to more than sixty countries. This book, based on fieldwork conducted in 2002 in Taiwan, is the first English-language scholarly study exclusively focusing on Yiguan Dao. Lu includes a history of Yiguan Dao in mainland China, but focuses on the sect's evolution in Taiwan in the past few decades. Specifically, he probes the operation of Yiguan Dao under suppression in the past twenty years, and examines the relationship between Yiguan Dao and its rivals in Taiwan's religious market. The Transformation of Yiguan Dao in Taiwan develops the religious economy model by extending it to Chinese societies.
Yunfeng Lu explores the operation of Yiguan Dao under suppression in Taiwan, its transformation from a persecuted sect to a respected religion in the past two decades, and the relationship between Yiguan Dao and its rivals in Taiwan's religious market. He also develops the religious economy model by extending it to Chinese societies.
In comparing the ways in which China, Taiwan and Hong Kong punish religious claims and practices considered by the state to be false or fraudulent, Jianlin Chen presents a seminal contribution to the interdisciplinary study of religious freedom. The book not only reveals how these legal tools sustain a hierarchy of religion, but also the political dynamic behind the design and utilization of these legal tools.
The rise of Spatial Humanities has spurred a digital revolution in the field of Chinese studies, especially in the study of religion. Based on years of data compilation and analysis of religious sites, this book explores the formation of Regional Religious Systems (RRS) in Greater China in unprecedented scope and depth. It addresses quantitatively the enduring historical and contemporary issues of China’s deep-rooted regionalism and spatially variegated cultural and religious landscape. A range of topics are explored: theoretical discussions of the concept of RRS; case studies of regional and local religious institutions; the formation of local cults and pilgrimage network; and the spread of religious networks to overseas Chinese communities and the Bon religion in Tibet. The book also considers long-standing challenges of researching with spatial data for humanities and social science research, such as data collection, integration, spatial analysis, and map creation. This book will be of interest to students and scholars in Religious Studies, Cultural Studies, Chinese Studies, Digital Humanities, Human Geography and Sociology.
Using a unique interdisciplinary, cultural-institutional analysis, Politics of Control is the first comprehensive study of how, in the early decades of the People’s Republic of China, the Chinese Communist Party reshaped people’s minds using multiple methods of control. With newly available archival material, internal circulars, memoirs, interviews, and site visits, the book explores the fascinating world of mass media, book publishing, education, religion, parks, museums, and architecture during the formative years of the republic. When the Communists assumed power in 1949, they projected themselves as not only military victors but also as peace restorers and cultural protectors. Believing that they needed to manage culture in every arena, they created an interlocking system of agencies and regulations that was supervised at the center. Documents show, however, that there was internal conflict. Censors, introduced early at the Beijing Daily, operated under the “twofold leadership” of municipal-level editors but with final authorization from the Communist Party Propaganda Department. Politics of Control looks behind the office doors, where the ideological split between Party chairman Mao Zedong and head of state Liu Shaoqi made pragmatic editors bite their pencil erasers and hope for the best. Book publishing followed a similar multi-tier system, preventing undesirable texts from getting into the hands of the public. In addition to designing a plan to nurture a new generation of Chinese revolutionaries, the party-state developed community centers that served as cultural propaganda stations. New urban parks were used to stage political rallies for major campaigns and public trials where threatening sects could be attacked. A fascinating part of the story is the way in which architecture and museums were used to promote ethnic unity under the Chinese party-state umbrella. Besides revealing how interlocking systems resulted in a pervasive method of control, Politics of Control also examines how this system was influenced by the Soviet Union and how, nevertheless, Chinese nationalism always took precedence. Chang-tai Hung convincingly argues that the PRC’s formative period defined the nature of the Communist regime and its future development. The methods of cultural control have changed over time, but many continue to have relevance today.
A fresh descriptive and normative perspective on law and religion supported by comparative case studies of Greater China.
“Religious Experience in Contemporary Taiwan and China helps social scientists and all religion scholars to rediscover the importance of religious experiences for multiple world religions. Combining a diverse array of survey items with thousands of candid narratives conducted in Taiwan, the authors provide a depth and breadth that can’t be matched by previous work. The nationally representative surveys for Taiwan and China offer a broad overview of how religion is experienced in the culture, how these experiences vary for each of the many religious (and even non-religious) groups, and how they vary between China and Taiwan.” From the Preface by Roger Finke
This volume explores Chinese religions on a global stage so as to challenge the traditional dichotomy of the western global and the Chinese local, and to add a new perspective for understanding religious modernity globally. Contributors from four different continents aim at applying a social scientific approach to systematically researching the globalization of Chinese religions.
A syncretistic and millenarian religious movement, the Yiguandao (Way of Pervading Unity) was one of the major redemptive societies of Republican China. It developed extremely rapidly in the 1930s and the 1940s, attracting millions of members. Severely repressed after the establishment of the People's Republic of China, it managed to endure and redeploy elsewhere, especially in Taiwan. Today, it has become one of the largest and most influential religious movements in Asia and at the same time one of the least known and understood. From its powerful base in Taiwan, it has expanded worldwide, including in mainland China where it remains officially forbidden. Based on ethnographic work carried out over nearly a decade, Reclaiming the Wilderness offers an in-depth study of a Yiguandao community in Hong Kong that serves as a node of circulation between Taiwan, Macao, China and elsewhere. Sébastien Billioud explores the factors contributing to the expansionary dynamics of the group: the way adepts live and confirm their faith; the importance of charismatic leadership; the role of Confucianism, which makes it possible to defuse tensions with Chinese authorities and sometimes even to cooperate with them; and, finally, the well-structured expansionary strategies of the Yiguandao and its quasi-diplomatic efforts to navigate the troubled waters of cross-straits politics.
George Leslie Mackay (1844–1901), the famous Canadian Presbyterian missionary who came to northern Formosa (Taiwan) in 1872 and preached specifically with aborigines in mind, is the subject of an interdisciplinary study by seven independent scholars interested in the nineteenth-century imperial project and Christian mission to China. Importantly, Mackay’s mission defies such binary opposites as East and West: the missionary a conduit of an earlier Scottish-Canadian spirituality adapted to Taiwan that allowed converts to appropriate the Presbyterian faith on their own terms; the mission field in which he operated a “biculture” of foreign initiative and aboriginal agency working hand in hand. Mackay’s ordination of aboriginal ministers, giving us the Northern Synod of the Presbyterian Church of Taiwan (PCT), was a bold departure from the imperial, Anglo-Canadian, Presbyterian norm. So, too, his marriage to a Taiwanese slave-girl, Chhang-mia, and the arranged interracial marriages that he performed between select Chinese ministers and female Taiwanese graduates (which included his two daughters). Mackay’s missionary writing and famous autobiography From Far Formosa—a fine specimen of the nineteenth-century heroic memoir genre—is notable for its defense of both gender and racial equality, and despite its unmistakable patriarchal leanings. Mackay’s repudiation of Darwinism and belief in an early type of creation science therein also locates the so-called “Barbarian Bible Man” opposite such virulent, racist theorizing as Social Darwinism and Eugenics. He was a dentist not an abortionist. A relative unknown to most Western scholars of religion, Mackay is Taiwan’s most famous native son, represented on the national stage in 2008 as a sky god and Taiwanese animistic deity of supernatural power and political influence par excellent. Although a product of the colonial times in which he lived, post-colonial scholars who ignore Mackay, his life and legacy, clearly do so at some peril.