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By Vincent Goossaert

Recent events—from strife in Tibet and the swift development of Christianity in China to the astounding enlargement of chinese language Buddhist corporations round the globe—vividly show that one can't comprehend the fashionable chinese language global with out attending heavily to the query of faith. The non secular query in glossy China highlights parallels and contrasts among historic occasions, political regimes, and cultural events to discover how faith has challenged and replied to secular chinese language modernity, from 1898 to the present.


Vincent Goossaert and David A. Palmer piece jointly the puzzle of faith in China now not by means of having a look individually at assorted religions in several contexts, yet through writing a unified tale of ways faith has formed, and in flip been formed by way of, sleek chinese language society. From chinese language drugs and the martial arts to communal temple cults and revivalist redemptive societies, the authors display that from the 19th century onward, because the chinese language kingdom shifted, the spiritual panorama constantly resurfaced in a bewildering number of previous and new varieties. The non secular query in glossy China integrates historic, anthropological, and sociological views in a accomplished evaluate of China’s spiritual background that's absolute to develop into an indispensible reference for experts and scholars alike.

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Dillon, Xinjiang, 18. The Late Qing Religious Landscape vassal, but on a religious level as one between patron and priest. Meanwhile, the Dalai Lamas recognized the emperor as the reincarnation of the bodhisattva Manjusri. late qing elite critiques of the religious system The equilibrium of the religious system we have just described came under increasing strain during the nineteenth century. Aggression from religious elements external or marginal to the system—millenarian revolts, Christian proselytizing, the Taiping Rebellion, and Muslim rebellions— occurred with a growing frequency, just as China’s elites, from the inside, were questioning the pluralism and subtle accommodations which had been woven between di≠erent strands of state, society, and religious traditions over the centuries.

6. The Late Qing Religious Landscape Chinese religion—households, lineages,8 territorial communities, professional guilds, devotional associations, political entities—each chose, from among the shared repertoire of beliefs and practices, those services o≠ered by clerics of the Three Teachings that served their needs. ”9 However, the relationship between the Three Teachings and local cults hinged on socioeconomic, ideological, and theological considerations much more complex than an elite / popular dichotomy can suggest.

Many congregations ran charitable programs, o≠ering tea or food to pilgrims or beggars and providing medicine, clothes, or co∞ns to the needy. 16 13. The literature on late imperial lineages is very large; for recent assessments, see Szonyi, Practicing Kinship; Faure, Emperor and Ancestor; Feng Erkang, Shiba shiji yilai. 14. Naquin, Peking, chaps. 14, 15, has a detailed description and analysis of these corporations in Qing Beijing. 15. , Pilgrims and Sacred Sites. 16. ” 25 26 Chapter One Finally, many congregations were oriented toward individual salvation and spiritual practice.

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