By Chee-Beng Tan
It is a well timed ebook that fills the distance within the research of chinese language in a foreign country and their religions within the worldwide context. wealthy in ethnographic fabrics, this can be the 1st entire publication that indicates the transnational spiritual networks one of the chinese language of alternative nationalities and among the chinese language out of the country and the areas in China. The e-book highlights various spiritual traditions together with chinese language renowned faith, Buddhism, Christianity and Islam, and discusses inter-cultural impacts on religions, their localization, their importance to cultural belonging, and the transnational nature of non secular affiliations and networking.
Readership: students, postgraduate scholars and basic public who're attracted to the learn of chinese language abroad, quite on the subject of spiritual association.
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Additional resources for After Migration and Religious Affiliation : Religions, Chinese Identities and Transnational Networks
Indd 14 24-07-2014 11:08:36 b1751 After Migration and Religious Affiliation: Religions, Chinese Identities and Transnational Networks The Mazu Worship on the Island of Java 15 A total of 55 temples had come with their kimsins and incense burners. They were all welcomed with announcements over the loudspeakers, Chinese religious music and the sound of cymbals. One kimsin had come from Manado the Northern part of the island of Sulawesi. The majority of temples and private altars had come from West Java and Jakarta.
Even the lion dancers knelt down and kowtowed. The incident stopped only after the temple elder came to say some prayers. Then the carrier, who all the time had to be supported for fear that he might fall down or that he might drop the kimsin, could continue walking again. According to Mr Kurniawan, the temple elder, the local people had always celebrated Mazu’s birthday with at least a lion dance, even during the Suharto regime. As is known, during those 32 years, the display of Chinese culture had been banned and religious activities had to be kept in the temple premises.
The worship of Confucius only happened after his death and elements of Confucianism were incorporated into the “popular religion” in China (Tan, 2007: 668–678; Liao, 2010: 2–4, 58–61). Toward the end of the Qing Dynasty there was an attempt to make Confucianism (kongjiao) a religion, and soon after the establishment of the Republic, a state religion ഭᮉ (Geng, 2006). The people behind this were Kang Youwei and his followers. Kang’s reform movement in China failed and he fled to Japan and later Singapore, Malaya and Java before returning to China after the 1911 revolution.