By Mayfair Mei-hui Yang
The lengthy 20th century in China and Taiwan has visible either a dramatic means of state-driven secularization and modernization and a full of life revival of up to date spiritual lifestyles. chinese language Religiosities explores the usually vexed courting among the trendy chinese language nation and non secular perform. The essays during this accomplished, multidisciplinary assortment disguise a variety of traditions, together with Buddhism, Daoism, Islam, Confucianism, Protestantism, Falungong, well known faith, and redemptive societies.Contributors: José Cabezón, Prasenjit Duara, Ryan Dunch, Dru C. Gladney, Vincent Goossaert, Ji Zhe, Ya-pei Kuo, Richard Madsen, Rebecca Nedostup, David Palmer, Benjamin Penny, Mayfair Mei-hui Yang
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Extra resources for Chinese Religiosities: Afflictions of Modernity and State Formation (Global, Area, and International Archive)
Example text
Moreover, despite the fact that the Guomindang privileged Christian organizations and discouraged native Chinese religious heritage, Madsen finds that Buddhism and Daoism have the fastest-growing constituencies among the Taiwan middle class. Madsen examines four reformed religious organizations—the Ciji Gongdehui (Buddhist Compassionate Relief Association), Foguangshan (Buddha’s Light Mountain), Fagushan (Dharma Drum Mountain), and Xingtiangong (Enacting Heaven’s Business Temple)—and finds them to be thoroughly globalized, with modern organizations and financing structures, and catering to individual inner cultivation as well as engaging in charitable social works.
Indd 30 8/27/2008 1:01:37 PM Introduction / 31 Unfortunately, these early twentieth-century movements of religious transformation and reform were never allowed to reach full fruition. Religious reform and adaptation to the conditions of modernity were hampered and interrupted by the turmoil of the brutal Japanese invasion and the civil war between the Guomindang and Communists. Rebecca Nedostup’s chapter examines how, in its early years on the Mainland, the Guomindang state was a nationalist modernizing state and just as hostile to traditional religiosity as the Communists were.
Although China had an ancient civilization and was far more developed than the primitive peoples of the world, who remained without writing, agriculture, and philosophy, China lacked the scientific spirit that was necessary for the “survival of the fittest” in the modern world. Instead, to most intellectuals of the time, the Chinese people were lost in a stupor of religion and superstition. 12 The translator wrote in the preface that he had decided to publish this translation because he was fed up with Chinese “spiritualism”—the “City Gods, Earth Gods, the Four Generals, the ‘original Dao,’ ” and so forth.