Relevant bibliographies by topics / Chinese folk religion

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Chinese folk religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Chinese folk religion"

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Wong, Wai Yip. "Defining Chinese Folk Religion: A Methodological Interpretation." Asian Philosophy 21, no. 2 (May 2011): 153–70. http://dx.doi.org/10.1080/09552367.2011.563993.

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Yang, Fenggang, and Anning Hu. "Mapping Chinese Folk Religion in Mainland China and Taiwan." Journal for the Scientific Study of Religion 51, no. 3 (September 2012): 505–21. http://dx.doi.org/10.1111/j.1468-5906.2012.01660.x.

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Woo, Terry Tak-Ling. "Chinese Popular Religion in Diaspora: A Case Study of Shrines in Toronto’s Chinatowns." Studies in Religion/Sciences Religieuses 39, no. 2 (June 2010): 151–77. http://dx.doi.org/10.1177/0008429810362310.

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This article examines spirit shrines in Toronto’s Chinatowns by drawing on two broad areas of existing scholarship: the study of Chinese popular religion in native communities by scholars like Adam Chau, Alessandro Dell’Orto, Randall Nadeau and Chang Hsun, and Donald Sutton; and the study of the religiosity of North American Chinese diasporic communities which concentrates primarily on Christianity and peripherally Buddhism by scholars like Rudy Busto, Kenneth Guest, Lien Pei-te, and Yang Fenggang. This paper aims to describe one aspect of folk, non-textual diasporic Chinese religiosity expressed in spirit shrines as a means through which to explore the apparent anomaly of the ‘‘non-religious’’ Chinese-Canadian.
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Ellis, James. "Anglican Indigenization and Contextualization in Colonial Hong Kong: Comparative Case Studies of St. John’s Cathedral and St. Mary’s Church." Mission Studies 36, no. 2 (July 10, 2019): 219–46. http://dx.doi.org/10.1163/15733831-12341650.

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Abstract The British Empire expanded into East Asia during the early years of the Protestant Mission Movement in China, one of history’s greatest cross-cultural encounters. Anglicans, however, did not accommodate local Chinese culture when they built St. John’s Cathedral in the British Crown Colony of Hong Kong. St. John’s had a prototypical English style and was a gathering place for the colony’s political and social elites, strengthening the new social order. The Cathedral spoke a Western architectural language that local residents could not understand and many saw Christianity as a strange, imposing, foreign religion. As indigenous Chinese Christians assumed leadership of Hong Kong’s Anglican Church, ecclesial architecture took on more Chinese elements, a transition epitomized by St. Mary’s Church, a Chinese Renaissance masterpiece featuring symbols from Taoism, Buddhism, and Chinese folk religions. This essay analyzes the contextualization of Hong Kong’s Anglican architecture, which made Christian concepts more relevant to the indigenous community.
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Wu, Chongqing. "The Transmission of Information in Chinese Folk Religion: Reflections on Fieldwork in Putian, Fujian." Modern China 45, no. 3 (September 30, 2018): 295–315. http://dx.doi.org/10.1177/0097700418802162.

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In folk religion, the key to interaction among gods, ghosts, and people lies in the transmission of information. The separation between the spheres of yin and yang leads to an asymmetry of information and the need for communication. The transmission of information between ghosts and the living displays a differential mode of association 差序格局 in interpersonal relations. Two important means for this transmission are block divination 卜杯 and the spirit mediums known as tongji 童乩. The choice determines the mode of interaction between humans and spirits, the specific role played by gods, and the type of information they provide. That information may be called “sacred knowledge,” which contrasts with ordinary social knowledge in the characteristics, mechanisms, and rules regarding its transmission.
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Lim, Sugiato. "Analysis of Chinese Language Learning Motivation and Cultural Preservation of Chinese Indonesian High School Students." Humaniora 5, no. 1 (April 1, 2014): 275. http://dx.doi.org/10.21512/humaniora.v5i1.3019.

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This paper analyzes Chinese Indonesian high school students, their language and cultural preservation, and also their motivation to keep learning Chinese. By related survey, this paper tries to find out more about how far the young generation of Chinese Indonesian retains their language and culture as well as their motivation tolearn Chinese. The contents particularly concern the subjects of Chinese learning experience, motivation, mother-tongue language and religion backgrounds, Chinese festivals and customs and other topics. Survey results indicate that the post-90s young generation of Chinese Indonesian, in terms of the language recognition,has generally assimilated culture in Indonesia. In addition, in cultural preservation aspect, the students still retain several Chinese major folk customs.
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Goh, Daniel. "Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfiguration." Asian Journal of Social Science 37, no. 1 (2009): 107–37. http://dx.doi.org/10.1163/156853109x385411.

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AbstractThe past fifty years have seen continuing anthropological interest in the changes in religious beliefs and practices among the Chinese in Malaysia and Singapore under conditions of rapid modernisation. Anthropologists have used the syncretic model to explain these changes, arguing that practitioners of Chinese "folk" religion have adapted to urbanisation, capitalist growth, nation-state formation, and literacy to preserve their spiritualist worldview, but the religion has also experienced "rationalisation" in response to the challenge of modernity. This article proposes an alternative approach that questions the dichotomous imagination of spiritualist Chinese religion and rationalist modernity assumed by the syncretic model. Using ethnographic, archival and secondary materials, I discuss two processes of change — the transfiguration of forms brought about by mediation in new cultural flows, and the hybridisation of meanings brought about by contact between different cultural systems — in the cases of the Confucianist reform movement, spirit mediumship, Dejiao associations, state-sponsored Chingay parades, reform Taoism, and Charismatic Christianity. These represent both changes internal to Chinese religion and those that extend beyond to reanimate modernity in Malaysia and Singapore. I argue that existential anxiety connects both processes as the consequence of hybridisation and the driving force for transfiguration.
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Hu, Anning. "Gifts of Money and Gifts of Time: Folk Religion and Civic Involvement in a Chinese Society." Review of Religious Research 56, no. 2 (September 22, 2013): 313–35. http://dx.doi.org/10.1007/s13644-013-0132-3.

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Xinyu, Ye, and Muhammad Anas AL-Muhsin. "COMPARATIVE STUDY ON MYTH BETWEEN CHINESE AND ARABIC: PHOENIX AS AN EXAMPLE." International Journal of Humanities, Philosophy and Language 3, no. 10 (June 10, 2020): 12–17. http://dx.doi.org/10.35631/ijhpl.310002.

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The myth of a nation reflects the collective memory of the nation and is the source of the philosophy, religion, and literature of the nation. Since the 1930s, mythological research has gradually emerged in China, but there are few comparative studies on Chinese and Arab mythology. Comparative study on myth between Chinese and Arabic: Phoenix as an example in terms of social values and national traits. This article is based on the specific exploration of the mythical image of Phoenix. The records of the Arab world for the phoenix are derived from some ancient Arabic books and this research on Arab mythology starts with basic old books and expands the research materials on Arab mythology. Therefore, providing more research texts for foreign Arab mythological researchers becomes the core task in this article. Under the background of the current research, we seek an updated perspective to focus on the imagery problems in Arab Chinese mythology, especially the image of Phoenix, not only for ancient China and Arab mythology. Research work injects new power, and more importantly, enriches the study of folk literature. This article introduces the meaning of mythology and carries out preliminary preparations such as text analysis, theoretical study, and translation tools, and also discusses the inheritance and development of Chinese Arab folk culture. Folk culture is the foundation of a nation's development. The writing of phoenix in Chinese mythology is an important part of ancient Chinese folk culture. Similarly, it is also important for Arab mythology. In short, the high and profound cultural endogenous and national spiritual connotations of myths better realize the function of cultivating their national spirit.
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Harry Lai, Hongyi. "The Religious Revival in China." Copenhagen Journal of Asian Studies 18 (August 30, 2005): 40–64. http://dx.doi.org/10.22439/cjas.v18i0.19.

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Since 1979, China has experienced a widespread revival of religious faith and practice. This article aims to provide an overview of this phenomenon, by examining the causes behind it, the variety and popularity of religions and the different profi les of believers. It suggests that China's religions are diverse, encompassing offi cial, unoffi cial, and folk religions, and that the revival is signifi cant and visible. According to official statistics, the five largest religions in 2003 counted 144 million believers, while the non-offi cial sources give the figure as nearer 200 million. The revival has been fuelled by a number of factors: the state's lifting of the ban to freedom of worship; popular disillusion with the official ideology; economic and social uncertainties in the wake of economic reforms and modernization; and the enduring resilience of religion and tradition. For ethnic minorities like Uighurs and Tibetans, the revival of their religion has been accompanied by a similar cultural renaissance. Buddhists and Daoists among the Han in Hubei Province come from a wide range of educational backgrounds and professions, although the majority of them are women or were born before 1956. The Han Buddhists and Daoists turn to religion primarily for practical reasons, that is, to gain some advantage in their earthly lives rather than looking for rewards in the afterlife. For this reason, religious fundamentalism may have limited appeal to the Han Chinese.
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Dissertations / Theses on the topic "Chinese folk religion"

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Wong, Wai Yip. "Reconstructing John Hick's theory of religious pluralism : a Chinese folk religion's perspective." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3627/.

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Hick’s pluralist assumption has remained the most knowable model of religious pluralism in the last few decades. Many have, from the perspectives of various major world religions, questioned his notion that the teachings of all religions are derived from the same Absolute Truth and that salvific-end is one, yet little attention has been paid to the traditions that he graded as unauthentic and non-valuable according to his soteriological and ethical criteriology. The purpose of this thesis was to demonstrate the exclusiveness of Hick’s model by describing a tradition called “Chinese Folk Religion” that does not fit into his definition of ‘authentic religion’. As the study suggested, his understanding of the world religious situation is over-generalised and simplified, and his particular criteriology does not treat all traditions fairly or pluralistically. As a response, this thesis proposed a more inclusive theory that also integrates the currently disregarded tradition into the interpretation.
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Wu, You. "Until Death Do Us Unite." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1546.

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The term “ghost marriage” is a loose translation for a Chinese phrase which literally means “netherworld marriage” (冥婚,minghun). It is the marriage which involves at lease one deceased. It has many similarities to an ordinary marriage and yet is fundamentally different. In this thesis, an inscription from an ancient Chinese tomb is transcribed and translated, followed by a discussion on several key terms in the text. Through the examination of the inscription, the vision of the afterlife in ancient China is found to be both a continuation and a separation from this world.
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Fan, chun-wu, and 范純武. "Chang-hsiung 、 hsiu-yuan and Chinese Folk religion." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/20581305164805378800.

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"裰織仙名: 宋至清中葉廣東增江流域的何仙姑信仰與地方社會." 2014. http://library.cuhk.edu.hk/record=b6116366.

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從服食雲母得仙的嶺南何氏女，到增城邑人何泰抗婚的女兒，最後成為以「仙姑之後」自詡的何姓居民敬奉的「仙姑婆」─女仙，未嫁女兒，祖姑，這幾種身份在帝國晚期共同交織出增江沿岸何仙姑信仰多元的面向，也揭示了這塊山水交會之地上的人群在流徙與生根落戶之間拓蕪興荒、聚合與爭競的歷史。本文結合文獻（text）、歷史（history）與田野調查（fieldwork），在區域社會史的架構和歷史人類學的理論關懷下，探討廣東增江地區以女神「何仙姑」之名為中心的傳說系統和崇拜活動，是如何具體在一方水土之上為不同的人群與勢力團體所襲用與創造，漸層堆疊交織成為帝國晚期的樣貌。透過析縷何仙姑信仰與增江沿岸社會從宋代自清中葉相互構造的歷史過程，本文試圖呈現神祇傳說與廟祀傳統背後所隱含的人群關係、社會樣貌與歷史文化傳統，並揭示神祇的靈顯之名是為何與如何鑲嵌進入地方社會的組織結構與文化肌理之中，以及在這樣的過程中被改變，留存，或新創。本文認為，增城何仙姑信仰具體說明了一方之神的靈顯之名，實為複雜的宗教、文化、地域傳統先後參與對話的結果。所謂地方宗教（local religion）傳統的「地方性」（localness），除了植根並展演於為特定地理疆界所定義的地域社會之中，實際上還是鄉土邊界以內和以外紛陳的政治社會文化勢力相互激盪和構造出來的產物。裰織仙名的歷程揭示了仙姑之名的不朽，實來自社區生活的展延、地方歷史敘事的不斷更新以及敬拜人群持續選擇與實踐的結果。本文指出，以「何仙姑」之名在地方社會中上為各方士庶所敬拜的神祇，對於敬拜者而言，不是同一位（the same/unified）神明，而是共同的（common/commonly shared）神明。在增江沿岸社會，「何仙姑」作為一個具有豐厚歷史文化積澱的神話人物，其傳說與廟祀實踐所體現的主流文化和神祇的多重形象，一方面為面臨不同機遇的行動者提供了豐富多元的象徵資源，一方面也在立場、動機互異的行動者之間鋪陳了一個可以對話與行動的共同基礎，這是此一信仰傳統能夠持續呼應世道並存續綿延的主要原因。
Female deity, unmarried daughter, and grand paternal aunt─are the three dominant identities that have mutually characterized the cult of the Goddess He Xiangu (the Transcendent Maiden He) in the local society along the Zeng River in Guangdong since the mid-Qingto date. Drawing upon the perspective of regional social history and historical anthropology, this study adopts an interdisciplinary text-history-fieldwork investigation into how these three identities had overlapped over a period from the Song to the Mid-Qing. By mapping the historical and social settings wherein the cult had been crafted, I depict in detail the process through which the image and identity of the deity had been shaped, renovated, and appropriated by diverse social groups in multi-layered historical conditions. It is in fact the result of an on-going interactive dialogue among multiple religious, cultural, and local traditions. In this process of the social affairs associated with the legend and religious practices, the role of community and collective memories are proved decisive. The study shows that the localness of the local religion/cults was taken formed by the diverse socio-political powers and cultural traditions that not only existed within but also beyond the boundary of the given local society. Through elucidating the transformation of the cult, I consider that as a local symbol of divinity with abundant meanings, what the goddess meant to her believers may be of the same title "He Xiangu" but with variant interpretations according to different ways of adaptation from commonly-shared understandings among local communities. This explains the complexity of the legend and religious practices. In a shell, it also shows us how the cult meanders with the path of history and keeps echoing to the sound of the new world.
Detailed summary in vernacular field only.
廖小菁 = The fabrication of divine prestige : the making of the He Xiangu cult and local society from the Song to the mid-Qing dynasty / Liao Hsiao Ching.
Thesis (Ph.D.) Chinese University of Hong Kong, 2014.
Includes bibliographical references (leaves 208-235).
Abstracts also in Chinese.
Liao Xiaojing = The fabrication of divine prestige : the making of the He Xiangu cult and local society from the Song to the mid-Qing dynasty / Liao Hsiao Ching.
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Han, Liang. "Chinese religious life in Victoria, BC 1858-1930." Thesis, 2019. http://hdl.handle.net/1828/11071.

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Between 1858 and 1930, Victoria’s Chinese immigrants brought their homeland religions to the Canadian city of Victoria BC. They experienced a broad range of challenges as they attempted to fit into the mainstream society. This continual struggle affected their religious lives in particular as they sought to adjust in ways that helped them deal with racial discrimination. As a result, Chinese folk religions, especially those emphasizing ancestral worship, became intertwined with local Chinese associations as a way of strengthening the emotional connections between association members. Some associations broadened their membership by adding ancestral deities or worshiping the deity of sworn brotherhood in a bid to create broader connections among the Chinese men who dominated Victoria’s Chinese community. At the same time, Christians, who practiced the religion of Victoria’s mainstream society, reached out to the Chinese, at first by offering practical language training and later by establishing missions and churches that focused on the Chinese. Many Chinese immigrants welcomed English classes and the social opportunities that churches provided but resisted conversion, as the discrimination they faced in mainstream society had left them sceptical about Christianity, which was seen as closely linked to the dominant Western culture. However, Chinese attitudes towards Christianity became more favorable after the 1910s, when the patriotism of Chinese immigrants led them to support revolutionary leader Sun Yat-sen and his new Chinese government, which promoted Christianity as a symbol of modernity. In general, the Chinese in Victoria were not especially enthusiastic about religion, whether Chinese folk religion or Christianity, although women were generally more interested in religion than men. Although many Chinese pragmatically sought comfort and assistance from both religions, they followed Confucian orthodoxy in focusing primarily on daily life rather than religious life. At the same time, over the decades between 1858 and 1930 both Chinese folk religion and Christianity affected the Chinese community as this community adopted a mixture of Western and Eastern cultures, including religious elements from both cultures.
Graduate
2020-08-20
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SHIH, YA-WEN, and 石雅文. "Sense of Locality in Rural Taiwan in the Industrial Era:Practices of Chinese Folk Religion in Lupu,Kaohsiung." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/3smm78.

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Kim, Hong-Kyeom, and 金洪謙. "The Chinese Myth of Pre-historic Time and Folk Religion -- An Inspecttion about the Thought of Myth." Thesis, 1995. http://ndltd.ncl.edu.tw/handle/84199675552307906413.

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"排瑤"歌堂儀式"音聲研究." Thesis, 2008. http://library.cuhk.edu.hk/record=b6074472.

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Firstly, while the Yao people inhabit in wide geographic regions stretching across Southern China and South East Asia, even overseas, the Paiyao, a branch of the Yao who inhabits only in the Liannan district of the Guangdong province, is unique not only in their geographical inhabitancy but also cultural characteristics.
Secondly, while Yao people's Getang ritual is a wide spread ritual practice with local variations, there has not been any in-depth study on the Getang ritual of the Paiyao people.
The significance of this study are Three-fold.
The thesis aims to study the soundscape of Paiyao ethnic nationality's "Getang Ritual" in Guangdong Province.
Thirdly, with a musicological concern, this thesis approaches its subject from the perspective of "soundscape of the ritual enactment", (Tsao Penyeh 2006: 81) and aspires to reach an understanding of the wider meaning of the Getang ritual among the Paiyao people and their society.
This study consists of the following three processes: (1) Fieldwork to investigate and compile ethnographic texts from both the researcher's observation and insiders' oral narrations and relating to actions in the makings of the ritual soundscape. (2) Analysis of the ritual "sounds", in terms of themselves and their extra-musical factors. (3) Interpretation of the meaning of ritual sounds and their soundscape of Paiyao's Getang ritual within the framework of the belief system that consists of a trinity of sounds and soundscape, ritual enactment and belief.
This thesis has seven chapters, with its theoretical and methodological reverences indebted to ritual studies by Tsao Penyeh (his research of ritual and ritual soundscape of China's belief systems) and Clifford Geertz (his many writings on anthropological theory and methodology, as well as his study of "reinterpretation to other's interpretation").
周凱模.
Adviser: Pen-Yeh (Poon-Yee) Tsao.
Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 2945.
Thesis (doctoral)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (p. 289-317) and indexes.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Zhou Kaimo.
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Books on the topic "Chinese folk religion"

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Kuo, Cheng-tian, ed. Religion and Nationalism in Chinese Societies. NL Amsterdam: Amsterdam University Press, 2017. http://dx.doi.org/10.5117/9789462984394.

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This book explores the interaction between religion and nationalism in the Chinese societies of mainland China, Taiwan, and Hong Kong. Cheng-tian Kuo analyses the dominant religions, including Chinese Buddhism, Tibetan Buddhism, Daoism, Christianity, Islam, and folk religions, but he also goes beyond that, showing how in recent decades the Chinese state has tightened its control over religion to an unprecedented degree. Indeed, it could almost be said to have constructed a wholly new religion, Chinese Patriotism. The same period, however, has seen the growth of democratic civil religions, which could challenge the state.
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Hai wai Hua ren min jian zong jiao xin yan jiu: Overseas Chinese folk religion research. Kuala Lumpur, Malaysia: Xue lin shu ju, 2014.

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Fu, Qian, ed. Zhongguo nuo wen hua tong lun. Taibei Shi: Taiwan xue sheng shu ju, 2003.

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Taiwan) Shi jie Hua wen wen hua xue shu yan tao hui (4th 2014 Taipei. Hua ren min jian xin yang wen hua de ben tu bian qian: Di si jie shi jie Hua wen wen hua xue shu yan tao hui lun wen ji. Taibei Shi: Tangshan chu ban she, 2015.

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Xin yang, sheng ming, yi shu di jiao xiang: Zhongguo nuo wen hua yan jiu. Guiyang Shi: Guizhou min zu chu ban she, 1991.

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Qing dai Jiayi di qu Baosheng da di xin yang yu zu ji zhi yan jiu. Taibei Xian Banqiao Shi: Dao xiang chu ban she, 2010.

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Min jian su shen. Taibei Shi: Feng ge si yi shu chuang zuo fang, 2012.

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"Fei yi" shi ye xia de shao shu min zu min jian xin yang yan jiu: Ji yu Yunnan Dali, Chuxiong Bai zu Yi zu de diao cha = The study of ethnic minorities'ethnical and folk beliefs from the view of "nonmaterial cultural heritage" : based on the investigation among Bai people and Yi people in Dali and Chuxiong, Yunnan. Beijing: Zhongguo she hui ke xue chu ban she, 2013.

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Zhongguo gu dai xiao shuo yu min jian zong jiao ji bang hui zhi guan xi yan jiu. Beijing: Ren min wen xue chu ban she, 2010.

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Tu jie Taiwan shen ming tu jian. Taizhong Shi: Chen xing chu pan you xian gong si, 2014.

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Book chapters on the topic "Chinese folk religion"

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Thierry, François. "A Book Review of Chinese Charms: Art, Religion and Folk Belief." In The Language and Iconography of Chinese Charms, 245–49. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-1793-3_13.

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"Chinese Folk Religion." In Religion and Violence, 149–250. Routledge, 2015. http://dx.doi.org/10.4324/9781315701189-12.

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Slingerland, Edward. "WERE EARLY CHINESE THINKERS FOLK DUALISTS?" In The Cognitive Science of Religion. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350033726.ch-007.

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"Chinese Ecstatic Millenarian Folk Religion with Pentecostal Christian Characteristics?" In Global Chinese Pentecostal and Charismatic Christianity, 33–42. BRILL, 2017. http://dx.doi.org/10.1163/9789004342811_004.

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"Chapter 4: Differences and Cultural Interaction between the Japanese and Chinese Bodhisattva Ksitigarbha." In Asian Folk Religion and Cultural Interaction, 129–56. Göttingen: V&R unipress, 2015. http://dx.doi.org/10.14220/9783737004855.129.

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Lai, Whalen W. "1. The Earliest Folk Buddhist Religion in China: T'i-wei Po-li Ching and Its Historical Significance." In Buddhist and Taoist Practice in Medieval Chinese Society, 11–35. University of Hawaii Press, 1987. http://dx.doi.org/10.1515/9780824887438-003.

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"Chinese folk festivals." In Routledge Handbook of Religions in Asia, 223–32. Routledge, 2014. http://dx.doi.org/10.4324/9781315758534-25.

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"[8] Folk Religions, Old and New." In Chinese Working-Class Lives, 175–204. Ithaca, NY: Cornell University Press, 2018. http://dx.doi.org/10.7591/9781501719912-010.

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