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Journal articles on the topic 'Falun'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Tong, James. "An Organizational Analysis of the Falun Gong: Structure, Communications, Financing." China Quarterly 171 (September 2002): 636–60. http://dx.doi.org/10.1017/s0009443902000402.

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Drawing on both regime and falun gong sources, this article analyses two conflicting depictions of falun gong's organizational structure, communications system and financing base. It first presents the regime's view that falun gong was a well organized movement, with a clear hierarchical structure, a centralized administrative system, functional specialization of organizational tasks, a well-developed communications and mobilization system, and a fulsome financial base built on undue profits derived from charging excessive admissions to qigong seminars and selling falun gong publications and icons at substantial mark-ups. In stark contrast, falun gong claimed that it had no organizational structure, no membership rosters, no local offices, telephones or financial accounts; and that its adherents were prohibited from receiving remuneration for teaching falun gong, that it charged the lowest training seminars admission and cheapest prices for publications and material. The article attributes the differences to adversarial polemics, the regime's fervour to criminalize, and the falun gong's eagerness to deny those charges. Some of the discrepancies can also be explained by the status of the falun gong as an evolving and clandestine social organization with changing features and practices, survival structures and camouflage mechanisms. Both regime and falun gong could thus stake their respective claims on different manifestations of the falun gong on arguable but ambivalent evidence.

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2

Freebury, D. Ray. "Falun Gong." Psychiatric News 39, no. 23 (December 3, 2004): 38. http://dx.doi.org/10.1176/pn.39.23.00390038a.

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3

Lewis, James R., and Junhui Qin. "Is Li Hongzhi a CIA Agent? Tracing the Funding Trail Through the Friends of Falun Gong." Journal of Religion and Violence 8, no. 3 (2020): 298–307. http://dx.doi.org/10.5840/jrv202121680.

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In 2000, Mark Palmer, one of the National Endowment for Democracy’s (NED’s) founders and Vice Chairman of Freedom House—an organization funded entirely by the U.S. Congress—founded a new government-supported group, Friends of Falun Gong (FoFG). By perusing FoFG’s annual tax filings, one discovers that FoFG has contributed funds to Sounds of Hope Radio, New Tang Dynasty TV, and the Epoch Times—all Falun Gong media outlets. FoFG has also contributed to Dragon Springs (a Falun Gong ‘compound’ that hosts a Falun Gong school and a residency complex) and to Shen Yun (a Falun Gong performance company), as well as to Falun Gong’s PR arm. In order to contextualize the U.S. government’s funding of Falun Gong, it will also be helpful to examine a handful of additional U.S. agency activities, such as the NED’s funding of Liu Xiaobo, the Hong Kong protests, and other China-related and Tibet-related groups.

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4

Palmer, David A. "Falun Gong: The End of Days. By MARIA HSIA CHANG. [New Haven and London: Yale University Press, 188 pp. $25.00; £16.99. ISBN 0-300-10227-5.]." China Quarterly 181 (March 2005): 181–83. http://dx.doi.org/10.1017/s0305741005270108.

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Since 1999, falun gong has been one of the most burning and sensitive political and religious issues in China, brought to the attention of the public around the world by demonstrations and media reports. Until Maria Hsia Chang's book, Falun Gong: The End of Days, was released this spring, no balanced book-length account of the facts surrounding falun gong was available. Chang's book provides the general public with an informative summary of the development of falun gong, its basic beliefs, the history of its repression by the Chinese state, and its connection with millenarian and sectarian traditions in Chinese religious history. However, the journalistic style and sources of the book underline the need for a thorough academic study of the phenomenon.Chapter one, “A religious sect defies the state,” outlines the story of falun gong from its foundation in 1992 to its continued repression today following the Zhongnanhai demonstration of 1999. In chapter two, “Chinese religions and millenarian movements,” Chang summarizes the history of Chinese religions, secret societies, and millennial and apocalyptic movements, including the Eight Trigram, Taiping and Boxer rebellions, and argues that the Chinese Communists tapped into China's millenarian tradition in order to gain power. She then stresses that falun gong, contrary to its claims that it is not a religion, draws heavily from Chinese religion, and particularly its millennial and apocalyptic strands. Falun gong teachings are described in chapter three, “Beliefs and practices,” in which falun gong's cosmology, theology and eschatology are outlined with ample reference to the writings of Li Hongzhi. The next chapter, “The state vs. falun gong,” goes through the Chinese state's charges against falun gong. Chapter five, “The persecution of other faiths,” begins with a critique of the “rule of law” purportedly called on by the CCP to deal with falun gong, and argues that the accusations made against falun gong could just as well be made against the CCP itself. It then discusses the vast social dislocations in contemporary China that create a fertile soil for the emergence of apocalyptic movements such as falun gong, and describes how the persecution of falun gong is part of a larger policy to eradicate underground religious groups, several of which are presented. Finally, Chang concludes that, in the face of widespread social dissatisfaction, the fear of millenarian uprisings is the main motivation for the CCP's fierce suppression of falun gong – but its intolerance of “heterodox” faiths only reinforces their politicization into oppositional movements, increasing the likelihood of the CCP “reaping the fate” it so dreads.

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5

Burgdoff, Craig A. "How Falun Gong Practice Undermines Li Hongzhi's Totalistic Rhetoric." Nova Religio 6, no. 2 (April 1, 2003): 332–47. http://dx.doi.org/10.1525/nr.2003.6.2.332.

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This article is based upon participant-observation of a Falun Gong group in Columbus, Ohio and includes a descriptive account of the exercises and local organizational structure. The totalistic rhetoric of Falun Gong founder, Li Hongzhi, is undermined by the non-hierarchical organizational structure of the movement. The privileging of orthopraxy over orthodoxy at the local level further undermines Li's totalism. However, the persecution of Falun Gong and the vilification of Li Hongzhi by the government of the People's Republic of China have resulted in an escalation of Li's totalistic and apocalyptic rhetoric. The ongoing persecution is currently the greatest threat to the structural stability of the Falun Gong movement. Nonetheless, barring external pressure, Falun Gong organizational structure and orthopraxy sufficiently counterbalance Li's totalistic tendencies.

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6

Li, Junpeng. "The Religion of the Nonreligious and the Politics of the Apolitical: The Transformation of Falun Gong from Healing Practice to Political Movement." Politics and Religion 7, no. 1 (November 1, 2013): 177–208. http://dx.doi.org/10.1017/s1755048313000576.

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AbstractThis article applies the conflict-amplification model to the development of Falun Gong. Falun Gong emerged in the early 1990s as a health-enhancing practice and part of the state-sanctionedqigongmovement in China. Faced with increasing state suspicion ofqigongand fierce competition from other groups, it metamorphosed into a new religious movement in the mid-1990s. State efforts to keep Falun Gong out of the political realm had the effect of releasing the group's political potential and led to its campaign of “truth clarification,” which further alerted the state to its ideological challenge and capacity to mobilize. Through a process of mutual feedback, the antagonism between the two parties culminated in religious violence and in Falun Gong's transformation into a political movement. The organizational evolution of Falun Gong is an illustration of the religion of the nonreligious and the politics of the apolitical in an authoritarian state.

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7

Fisher, Gareth. "Resistance and Salvation in Falun Gong: The Promise and Peril of Forbearance." Nova Religio 6, no. 2 (April 1, 2003): 294–311. http://dx.doi.org/10.1525/nr.2003.6.2.294.

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In Falun Gong forbearance (ren), along with truthfulness (zhen), and benevolence (shan) makes up one of basic characteristics of the universe and forms an essential part of any practitioner's soteriology. In order to gain good karma, a practitioner must learn to forbear the suffering inflicted by others while not shirking from her faith in Falun Gong teachings. Forbearance has become an extremely effective means of resistance by Falun Gong practitioners of the ban imposed by the People's Republic of China authorities. The movement has been successful in representing the ban as a means for true practitioners to advance in their spiritual development. The importance of forbearance within the group's doctrine has also led to a split within Falun Gong, however, by providing a Hong Kong splinter group with the theological tools to challenge the hierarchical structure of the Falun Gong organization and its leadership in New York.

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8

Madsen, Richard. "Understanding Falun Gong." Current History 99, no. 638 (September 1, 2000): 243–47. http://dx.doi.org/10.1525/curh.2000.99.638.243.

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9

Bell, Mark R., and Taylor C. Boas. "Falun Gong and the Internet: Evangelism, Community, and Struggle for Survival." Nova Religio 6, no. 2 (April 1, 2003): 277–93. http://dx.doi.org/10.1525/nr.2003.6.2.277.

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In this paper we argue that studying Falun Gong's use of the Internet is essential to understanding the movement as a whole. Falun Gong has made skillful use of the Internet for three of its most important functions. In the area of information distribution, the Internet has become an important vehicle for disseminating Li Hongzhi's teachings. To strengthen the integrity of a globally-dispersed community, it has proven useful for organizing face-to-face gatherings and for online experience sharing. In Falun Gong's struggle for survival as a movement, the Internet has helped practitioners bring pressure against the People's Republic of China (PRC) government, especially at the international level. But Falun Gong's Internet use has not guaranteed success in these tasks. Reliance on the Internet has paved the way for the emergence of a splinter sect and challenges to Li's authority, and the PRC government has effectively countered much of Falun Gong's Internet use within the country.

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10

Ownby, David. "A History for Falun Gong: Popular Religion and the Chinese State Since the Ming Dynasty." Nova Religio 6, no. 2 (April 1, 2003): 223–43. http://dx.doi.org/10.1525/nr.2003.6.2.223.

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This article seeks to place Falun Gong - and the larger qigong movement from which it emerged - into the long-term context of the history of Chinese popular religion from the midMing (1368-1644) to the present. The argument developed is that Falun Gong and qigong are twentieth-century elaborations of a set of historical popular religious traditions generally labeled by scholars as "White Lotus Sectarianism." This article attempts both to look forward at the Falun Gong from a perspective informed by an understanding of its historical antecedents, and to look backward at the historical traditions on the basis of what we know about Falun Gong and qigong. The ultimate objective is to arrive at a recharacterization of a popular religious phenomenon which has been incompletely understood.

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11

Thornton, Patricia M. "Falun Gong's Challenge to China: Spiritual Practice or ‘Evil Cult’? (revised). By Danny Schechter. [New York: Akashic Books, 2001. 287 pp. $15.95. ISBN 1-888451-27-0.]." China Quarterly 172 (December 2002): 1065–103. http://dx.doi.org/10.1017/s0009443902230624.

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Investigative journalist and human rights activist, Danny Schechter, has produced a sympathetic portrait of falun gong and its enigmatic founder, Li Hongzhi, “in the hope that it will encourage more interest and support for falun gong's right to exist and to practise its beliefs openly” (p. 1). The first part of the reader involves a report on the persecution of falun gong practitioners inside mainland China, and castigates the press for its inadequate coverage of the crackdown.

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12

Wessinger, Catherine. "Falun Gong Symposium Introduction and Glossary." Nova Religio 6, no. 2 (April 1, 2003): 215–22. http://dx.doi.org/10.1525/nr.2003.6.2.215.

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This essay introduces eight articles in a Nova Religio symposium on Falun Gong, a new religious movement that is being suppressed in the People's Republic of China. A glossary of Chinese terms that relate to Falun Gong is provided.

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13

Chan, Cheris Shun-ching. "The Falun Gong in China: A Sociological Perspective." China Quarterly 179 (September 2004): 665–83. http://dx.doi.org/10.1017/s0305741004000530.

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This article offers a sociological perspective on the rise of and crackdown on the falun gong in relation to the social, cultural and political context of China. I specify from a sociological perspective that the falun gong is categorically not a sect but a cult-like new religious movement. Its popularity, I suggest, is related to the unresolved secular problems, normative breakdown and ideological vacuum in China in the 1980s and 1990s. Before the crackdown, the falun gong represented a successful new religious movement, from a Euro-American perspective. However, most of its strengths as a movement have become adversarial to its survival in the specific historical and political condition of China.

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14

Kindopp, Jason. "China's War on “Cults”." Current History 101, no. 656 (September 1, 2002): 259–66. http://dx.doi.org/10.1525/curh.2002.101.656.259.

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China's leaders are well aware of the dangers of precipitating a Falun Gong–style campaign against another religious group, and appear eager to avoid doing so. Stung by the Falun Gong's tenacity and exhausted by the extraordinary measures required to flog its adherents into submission, they no longer have any illusions about the difficulty of wiping out religious groups that specialize in producing righteous martyrs. …

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15

Lowe, Scott. "Chinese and International Contexts for the Rise of Falun Gong." Nova Religio 6, no. 2 (April 1, 2003): 263–76. http://dx.doi.org/10.1525/nr.2003.6.2.263.

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This study first provides an overview of the most frequently cited reasons for the incredibly rapid growth of Falun Gong since its modest beginnings in 1992. The results of an eight-question Internet survey of Falun Gong practitioners, administered over ten days in June 2000, are then presented and analyzed. The answers given to the survey questions by 85 self-selected respondents suggest that, at least before the recent governmental crackdown on Falun Gong, the Internet was not a significant factor in attracting potential practitioners to the group. The influences of family and friends, as well as the prospect of better health, seem far more important in establishing initial interest. As practitioners mature in faith, the complex gnostic system of the founder's teachings appears to play a growing role in sustaining practitioners' interest.

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16

Palmer, Susan J. "From Healing to Protest: Conversion Patterns Among the Practitioners of Falun Gong." Nova Religio 6, no. 2 (April 1, 2003): 348–64. http://dx.doi.org/10.1525/nr.2003.6.2.348.

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Falun Gong's emerging resistance movement and the escalation of Master Li's apocalyptic ideology in response to persecution is the focus of this study. On the basis of field research and interviews with practitioners, I propose a four-phase model of conversion, culminating in an activist commitment to the Master's call to serve in the protest demonstrations against the People's Republic of China's persecution of Falun Gong. Since Falun Gong's civil disobedience has resulted in the death of over 343 practitioners, it is important to analyze the process of conversion/commitment to the cause, and the practitioners' own spiritual understanding of their activist efforts in a two-tiered resistance movement that is concerned with global human rights, but also with a cosmic battle between gods and demons, called fa-rectification.

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17

Ownby, David. "In Search of Charisma: The Falun Gong Diaspora." Nova Religio 12, no. 2 (November 1, 2008): 106–20. http://dx.doi.org/10.1525/nr.2008.12.2.106.

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Based on the author's fieldwork between 1999 and 2002, this essay examines the question of charisma among Falun Gong practitioners in the Chinese diaspora in North America. It explores two types of charisma: an embodied charisma where the individual practitioner's expectations of the extraordinary are experienced as bodily transformation; and a charisma of martyrdom based on a teleology of resistance to the People's Republic of China's campaign against Falun Gong.

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18

Noakes, Stephen. "Falun Gong, Ten Years On." Pacific Affairs 83, no. 2 (June 18, 2010): 349–57. http://dx.doi.org/10.5509/2010832349.

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19

Schechter, Danny. "Is Falun Gong going crazy?" Index on Censorship 30, no. 4 (October 2001): 81–87. http://dx.doi.org/10.1080/03064220108536980.

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20

Sun, Yanfei. "The Religion of Falun Gong." Nova Religio 18, no. 2 (2014): 110–12. http://dx.doi.org/10.1525/nr.2014.18.2.110.

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21

Edelman, Bryan, and James T. Richardson. "Falun Gong and the Law: Development of Legal Social Control in China." Nova Religio 6, no. 2 (April 1, 2003): 312–31. http://dx.doi.org/10.1525/nr.2003.6.2.312.

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In 1999 the government of the People's Republic of China (PRC) labeled Falun Gong an "evil cult" and began a campaign to eliminate the qigong movement of which it was a part. The West was quick to condemn the PRC's action as a violation of human rights. In response, the PRC government criticized the West for interfering in its internal affairs, and using "human rights" as an excuse to impose its will upon the PRC. Rather than formulating an attack on the PRC government using Western principles of democracy, human rights, and the rule of law, this article analyzes the legality of the PRC's campaign against Falun Gong within the framework of the legal and political systems developed in the PRC Constitution, other relevant documents and international treaties to which the PRC is a signatory nation. It is argued that the PRC government acted outside of its constitutional authority, violated citizens' basic rights, and overstepped its own boundaries in its war against Falun Gong and its practitioners.

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22

Keith, Ronald C., and Zhiqiu Lin. "The “Falun Gong Problem”: Politics and the Struggle for the Rule of Law in China." China Quarterly 175 (September 2003): 623–42. http://dx.doi.org/10.1017/s0305741003000377.

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This article examines the CCP's “falun gong problem” with reference to PRC law and policy on “heretical cults,” paying particular attention to the implications of this problem for the ongoing struggle to establish human rights under the rule of law. Official PRC commentary contends that the falun gong not only committed criminal acts but also wilfully sought to undermine the rule of law itself. Human rights critics and agencies, such as the US Commission on International Religious Freedom, have, on the other hand, attacked the PRC for a “repressive legal framework” that threatens human rights. The “falun gong problem” is an important chapter in the struggle for the rule of law in China, and it appears that the law has not been able to transcend the conceptual bias of past criminal law on counter-revolution. The related politicization of the law through a revived principle of “flexibility” challenges the internal process of criminal justice reform and the recent reform focus on the balance of human rights protection and public order.

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23

Ström, C., G. Johanson, and Å. Nordenram. "Facial Injuries Due to Criminal Violence: A Retrospective Study of Hospital Attenders." Medicine, Science and the Law 32, no. 4 (October 1992): 345–53. http://dx.doi.org/10.1177/002580249203200411.

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The material comprised 222 assault victims whose injuries required attention at the Departments of Oral Surgery and Ear, Nose, and Throat diseases, the Central Hospital in Falun or corresponding departments at the Karolinska Institutet, Stockholm or the University Hospital in Huddinge. Information was obtained from patient records. One hundred and thirty-eight patients had fractures and the remainder had flesh-wounds, haematomas or swellings. The most frequent fracture site was the nasal bone followed by the jaws. Forty-one per cent of the patients in Falun and 28 per cent in Stockholm reported the assaults to the police: in Falun the proportion of women victims who reported the assault was significantly higher than those who did not. The willingness to notify the police of the violence was not influenced by the use of drugs or the seriousness of the injuries. The study showed that violence in suburban Stockholm was aggravated: one-third of the patients in the study required hospitalization compared to a quarter in a rural area.

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24

Frieberg, Otto-Patrik, Eva Millqvist, Jan Nilsson, and Ingrid From. "Development and validation of the self-administered Falun health instrument (SAFHI) using data from health promoted workplaces in Sweden." Scandinavian Journal of Public Health 46, no. 7 (October 13, 2017): 735–43. http://dx.doi.org/10.1177/1403494817728668.

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Aim: The aim of this study was to develop and to validate the self-administered Falun health instrument. An additional aim was to test its applicability in measuring people’s lifestyles linked to health. Methods: In 2002, an instrument was constructed containing questions regarding the hazardous use of alcohol, tobacco, unhealthy diets and insufficient physical activity. A pilot study using the instrument was assessed between 2002 and 2006. In Sweden, it was further expanded and tested during the years 2004–2014 among a total of 1295 people. Results: Face validity was evaluated among colleagues and experts for clarity and completeness resulting in minor adjustments of some questions. With the test–retest method, the self-administered Falun health questionnaire showed a positive and high reproducibility and high compliance. Cronbach’s alpha showed a high level of consistency (average 0.86). Factor analysis demonstrated the choice of questions correlated highly to the measured lifestyle. Conclusions: This study showed that the self-administered Falun health questionnaire is a valid and reliable instrument, useful for detecting individuals at risk of developing diseases that are related to individual choice of lifestyle.

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25

Edwards, Susan. "RAISING FREEDOM’S BANNER HOW PEACEFUL DEMONSTRATIONS HAVE CHANGED THE WORLD." Denning Law Journal 27 (November 16, 2015): 333–36. http://dx.doi.org/10.5750/dlj.v27i0.1116.

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Raising Freedom’s Banner is essential reading for students studying Constitutional and Administrative law, for those with an interest in human rights and also for those engaged in peaceful protests the world over. Paul Harris is a practising barrister in England and Wales and a Senior Counsel in Hong Kong. He founded the Bar Human Rights Committee of England and Wales. He has acted in several cases involving the right to peaceful protest, a right preserved by much struggle which he meticulously charts throughout the pages of his truly rich and wonderful historical and legal account. Paul Harris successfully represented Falun Gong in upholding their right to protest outside a government building in Hong Kong as part of a peaceful hunger strike against the treatment of Falun Gong in mainland China. As any visitor to Chinatown in London or indeed elsewhere will know Falun Gong simply wish to pursue their peaceful beliefs in Taoist and Buddhist teachings. For Paul Harris protest is the visible existence of the bastion of freedom.

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26

Greenlee, Michael J. "A King Who Devours His People+: Jiang Zemin and the Falun Gong Crackdown: A Bibliography." International Journal of Legal Information 34, no. 3 (2006): 556–84. http://dx.doi.org/10.1017/s073112650000175x.

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In July 1999, the government of the People's Republic of China (PRC) and the Chinese Communist Party (CCP) began an official crackdown against the qigong cultivation group known as Falun Gong. Intended to quickly contain and eliminate what the PRC considers an evil or heretical cult (xiejiao), the suppression has instead created the longest sustained and, since the Tiananmen Square protests of June 1989, most widely known human rights protest conducted in the PRC. The Falun Gong has received worldwide recognition and support while the crackdown continues to provoke harsh criticism against the PRC as new allegations of human rights violations arise.

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27

Noakes, Stephen, and Caylan Ford. "Managing Political Opposition Groups in China: Explaining the Continuing Anti-Falun Gong Campaign." China Quarterly 223 (July 23, 2015): 658–79. http://dx.doi.org/10.1017/s0305741015000788.

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AbstractIn this article, we seek to explain the persistence of the Communist Party's campaign to suppress the Falun Gong religious movement. We argue that the unrecoverable investment of more than a decade's worth of suppression work, compounded by the ineffectiveness of these efforts (as evinced in official documents and by the continuation of resistance activities), limits the state's ability to halt its campaign against Falun Gong. Our findings shed light on some of the Chinese state's current strategies for the management and control of domestic opposition groups, and challenge the view of the Party as adaptable and highly capable of reform from within.

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28

Palmer, David. "Falun Gong : la tentation du politique." Critique internationale 11, no. 2 (2001): 36. http://dx.doi.org/10.3917/crii.011.0036.

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29

Hongzhi, Li. "Requirements for Falun Dafa Coaching Stations." Chinese Law & Government 32, no. 6 (November 1999): 51–52. http://dx.doi.org/10.2753/clg0009-4609320651.

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30

Hongzhi, Li. "Standards for Instructors of Falun Dafa." Chinese Law & Government 32, no. 6 (November 1999): 55. http://dx.doi.org/10.2753/clg0009-4609320655.

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31

Cheung, Maria, Torsten Trey, David Matas, and Richard An. "Cold Genocide: Falun Gong in China." Genocide Studies and Prevention 12, no. 1 (June 2018): 38–62. http://dx.doi.org/10.5038/1911-9933.12.1.1513.

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32

Pye, Lucian W., and Maria Hsia Chang. "Falun Gong: The End of Days." Foreign Affairs 83, no. 5 (2004): 183. http://dx.doi.org/10.2307/20034122.

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33

Zhang, Xinzhang, and James R. Lewis. "The Gods Hate Fags." Journal of Religion and Violence 8, no. 3 (2020): 281–97. http://dx.doi.org/10.5840/jrv202121679.

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In the ongoing struggle between Falun Gong and the Chinese state, Li Hongzhi’s reactionary social teachings are often mentioned in passing, but not examined in a systematic fashion. The present paper makes a preliminary effort in that direction, surveying Li’s homophobic, anti-miscegenist, anti-feminist et cetera pronouncements. On the one hand, these teachings often work at cross purposes with the movement’s efforts to garner support and to portray itself as the innocent victim of the Chinese state. On the other hand, the harshness of Li Hongzhi’s frequent pronouncements against gays, race-mixing and the like turn away potential supporters and provide critics with an abundant reservoir from which to fashion anti-Falun Gong discourse.

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34

Dong, Yu-Hong, Shawn Wu, Ann Corson, and Kai-Hsiung Hsu. "Case Report: A castration-resistant terminal prostate cancer patient’s survival prolonged after practicing Falun Gong." F1000Research 8 (December 14, 2020): 1786. http://dx.doi.org/10.12688/f1000research.20824.3.

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Background: Most metastatic prostate cancer patients receive combined androgen blockade (CAB) as the mainstay of treatment. Unfortunately, patients ultimately progress to castration resistance. Clinical finding and diagnosis: We describe a man in his eighties who developed stage IV, M1b prostate cancer, multiple (≥5) bone metastases, and required the aid of a walker to ambulate. Without treatment, his treating physician predicted he would survive 6 months. Interventions and outcomes: The patient initially responded well to treatment with CAB, but during the 68-80th week of treatment he developed castration resistance. Bicalutamide was then discontinued. He chose to begin practicing Falun Gong (FLG) at week 89 as an alternative form of care while continuing two doses of leuprolide acetate. His PSA decreased by 86% within five weeks, he walked independently at 17 weeks and bone metastases disappeared in 41-43 weeks after beginning to practice Falun Gong. He also reported better psychosocial functioning. His treating physician assessed that his prostate malignancy was “clinically, under control” and “his overall functional status is excellent.” The patient survived a total of 263 weeks (61.4 months) post-diagnosis, including 183 weeks (42.3 months) after developing castration resistance. Conclusion: This castration-resistant terminal prostate cancer patient gained significant clinical benefits after practicing Falun Gong.

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35

Penny, Benjamin. "The Life and Times of Li Hongzhi: Falun Gong and Religious Biography." China Quarterly 175 (September 2003): 643–61. http://dx.doi.org/10.1017/s0305741003000389.

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When the suppression of the falun gong started in July 1999, one of the targets of the government's propaganda was the biography of Li Hongzhi, its founder and leader. This article examines two versions of a biography of Li Hongzhi published by the falun gong in 1993 and 1994 that are no longer available. This biography presents Li as possessing superhuman abilities and god-like insight. In my analysis, I place this biography in the context of a centuries-old tradition of religious biography in China showing that, in textual terms, it represents a contemporary example of that venerable genre. As with its precursors, this biography seeks to establish a genealogy of the figure whose life is recorded and to buttress the orthodoxy of his doctrine.

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Xue, Peng, and Baoxiang Fan. "Research on Cultic Dynamics From Perspective of Internet." Studies in Media and Communication 6, no. 1 (March 28, 2018): 26. http://dx.doi.org/10.11114/smc.v6i1.3143.

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The paper mainly deals with the question on strategies of network communication applied by destructive cult groups and new tendencies in the mobile era. These cults usually take advantage of the Internet environment to set up and develop online positions, working jointly with offline activities. The author conducts a case study, which is based on the method of content analysis, towards Xin Tang Ren website operated by Falun Gong group to demonstrate its unique communication characteristics. The case study reveals the usual online publicity strategies of Falun Gong and new tendencies applied in the mobile era. In the Internet time, the more open and cross-border thinking should be expected to strenuously create a novel anti-cult path with Chinese characteristics.

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Irons, Edward. "Falun Gong and the Sectarian Religion Paradigm." Nova Religio 6, no. 2 (April 1, 2003): 244–62. http://dx.doi.org/10.1525/nr.2003.6.2.244.

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The sectarian paradigm places newly formed religious groups not sanctioned by the state into a category of sectarian (jiaopai). In imperial times such groups were treated as heterodox and banned officially. They nevertheless traditionally survived well in the margins of society, in provincial centers, or allied with newlyascendant social groups. This paper discusses Falun Gong in light of this paradigm. Falun Gong is compared with two other religious groups that to some extent also reflect the sectarian paradigm, Three in One and Yiguandao. The paper first introduces each group's history, then focuses on ideology as contained in doctrinal statements and writings. The sectarian model is found to be inadequate in analyzing newly arisen popular religions and trends in contemporary China. There are no apparent genetic links between many such groups, and ideas do not consistently overlap. The paper proposes an alternative model of new syncretic movements. This model looks beyond the adversarial stances implied by the sectarian rubric.

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Hongzhi, Li. "Points of Attention for Falun Dafa Practitioners." Chinese Law & Government 32, no. 6 (November 1999): 56. http://dx.doi.org/10.2753/clg0009-4609320656.

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Ownby, David. "The Falun Gong in the New World." European Journal of East Asian Studies 2, no. 2 (December 1, 2003): 303–20. http://dx.doi.org/10.1163/157006103771378437.

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Lewis, James R., and Nicole S. Ruskell. "Falun Gong and the Canada Media Fund." Alternative Spirituality and Religion Review 8, no. 2 (2017): 263–72. http://dx.doi.org/10.5840/asrr2017103039.

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Movilla Pateiro, Laura. "Jurisdicción universal: casos Tíbet y Falun Gong." Revista Española de Derecho Internacional 67, no. 1 (May 22, 2015): 197–200. http://dx.doi.org/10.17103/redi.67.1.2015.3a.03.

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Vermander, Benoît. "La Chine au miroir du Falun Gong." Perspectives chinoises 64, no. 1 (2001): 4–13. http://dx.doi.org/10.3406/perch.2001.2603.

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Du, Shanshan. "Falun Gong and the Future of China." Religion 40, no. 2 (April 2010): 142–43. http://dx.doi.org/10.1016/j.religion.2009.10.010.

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Lai, Amy. "Hegel, the Tiananmen Incident and Falun Gong." European Journal of East Asian Studies 9, no. 1 (2010): 119–33. http://dx.doi.org/10.1163/156805810x517698.

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AbstractThis paper explores Chinese people's pursuit of human rights through the Hegelian lenses of abstract rights and the master–slave dialectic. By juxtaposing the 1989 Tiananmen Incident and the Falun Gong movement, it illuminates how Chinese people's struggles for human rights have been informed by Confucianism and other Chinese philosophies, although they have also looked to the West for inspiration and endorsement. Moreover, Hegel's very own dialectic reassures us that Chinese people do not need to have an affirmative, conscious knowledge of 'rights' before they pursue them. While the student protests in 1989 were fuelled by a nationwide economic crisis, the Falun Gong movement was the result of an increasingly prosperous but spiritually blighted society. In both cases, the people, like slaves, struggled against their master, the Chinese government, for freedom and recognition so as to attain a full self-consciousness. Thus, this paper appropriates Hegelian concepts and his dialectical view of history to add to the existing criticisms of his Orientalist views, namely his belief that China is a stagnant nation and its people have no independent personality but only a servile consciousness.

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Penny, Benjamin. "The Falun Gong, Buddhism and “Buddhist qigong”." Asian Studies Review 29, no. 1 (March 2005): 35–46. http://dx.doi.org/10.1080/10357820500139513.

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Casil, Janice. "Falun Gong and China's human rights violations." Peace Review 16, no. 2 (June 2004): 225–30. http://dx.doi.org/10.1080/1040265042000237789.

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Stenklo, Ainar. "Le Musée de Stora Kopparberg, Falun (Suède)." Museum International (Edition Francaise) 20, no. 3 (April 24, 2009): 218–19. http://dx.doi.org/10.1111/j.1755-5825.1967.tb01758.x.

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Palmer, Susan, and David Ownby. "Falun Dafa Practitioners: A Preliminary Research Report." Nova Religio 4, no. 1 (October 1, 2000): 133–37. http://dx.doi.org/10.1525/nr.2000.4.1.133.

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Jennings, Lee B. "The Downward Transcendence: Hoffmann’s Bergwerke zu Falun." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 59, no. 2 (June 1985): 278–89. http://dx.doi.org/10.1007/bf03375940.

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Porter, Noah. "Professional Practitioners and Contact Persons Explicating Special Types of Falun Gong Practitioners." Nova Religio 9, no. 2 (November 1, 2005): 62–83. http://dx.doi.org/10.1525/nr.2005.9.2.062.

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This study, based on ethnographic fieldwork in the United States with Falun Gong practitioners, explores the role of "contact persons" and "professional practitioners." The role of contact persons has been misinterpreted by some scholars as being more authoritative than my fieldwork suggests; in instances in which contact persons overstep their authority, other practitioners speak up to contradict them. Professional practitioners are the only practitioners who are relatively isolated from society by living in temples. By showing the non-hierarchical nature of these social roles, I demonstrate how Falun Gong is able to organize regular events despite being a decentralized network of peers. This case study provides a model for understanding the kind of globally dispersed, technologically aware religious movements that are likely to become more common in the future.

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