The Experts below are selected from a list of 327 Experts worldwide ranked by ideXlab platform
David Ownby - One of the best experts on this subject based on the ideXlab platform.
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Popular Religion and shamanism
Journal of Church and State, 2011Co-Authors: David OwnbyAbstract:Part I: Popular Religion Translated by Chi Zhen Introduction Thomas David DuBois Chapter 1: The Syncretism of Maitreyan Belief and Manichaeism in Chinese History Ma Xisha Chapter 2: A Study on Equivalent Names of Manichaeism in Chinese Lin Wushu Chapter 3: On the Rise, Decline and Evolution of the Three-in-One Teaching Lin Guoping Chapter 4: The Evolution of the Luo Teaching and the Formation of Green Gang Ma Xisha Chapter 5: The Taigu School and the Yellow Cliff Teaching: Another Case of Transformation from Confucian Academic Group to Religious Sect Han Bingfang Chapter 6: Exploring the History of the Yihetuan Lu Yao Chapter 7: A Preliminary Investigation on the Early History of the Way of Penetrating Unity and its Relationship with the Yihetuan Zhou Yumin Chapter 8: Women in the Secret Popular Religions of the Ming and Qing Dynasties Yu Songqing Bibliography Part II: Shamanism Translated by Anne Henochowicz, Yun C. Lee, Li Hui, Cheryl Cornwell, Timothy Thurston, Yang Qiong, Zhou Hao, Levi Gibbs, Hao-hsiang Liao, and Rongbin Zheng Introduction Mark Bender and Kun Shi Chapter 9: Mongol Shaman Initiation Rites: Case Studies in Eastern Inner Mongolia Guo Shuyun Chapter 10: Characteristics of Shamanism of the Tungusic Speaking People Meng Huiying Chapter 11: Daba Beliefs and Written Script Song Zhaolin Bibliography
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a history for falun gong Popular Religion and the chinese state since the ming dynasty
Nova Religio, 2003Co-Authors: David OwnbyAbstract: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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the heaven and earth society as Popular Religion
The Journal of Asian Studies, 1995Co-Authors: David OwnbyAbstract:The profound disdain with which most governments—Qing, Republican, Communist, or, in the case of Southeast Asia, colonial—have treated Chinese secret societies, as well as the undeniable involvement of many of these societies in violent and criminal activities, have obscured the religious elements at the core of the early Heaven and Earth Society (Tiandihui), the most widespread and well-known of Chinese secret societies. The vast historiography treating Chinese secret societies, often grounded in documents produced by hostile governments, has in large measure reproduced the image of secret societies contained in these documents, even if not all scholars have embraced the moral and legal assumptions of their sources. Consequently, society practices and symbols which would be treated as religious in other contexts are frequently dismissed as epiphenomenal or “esoteric” (Stanton 1900, 9; Morgan I960, 5), or as functional means of unifying “dissident” groups (Yang 1961, 61–64).
Mark Hulsether - One of the best experts on this subject based on the ideXlab platform.
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Interpreting the "Popular" in Popular Religion
American Studies, 1995Co-Authors: Mark HulsetherAbstract:American Studies analyzes a society in which more than half of the people attend church regularly. Political speeches invoke God s blessings; celebrities attribute their success to divine help; and Popular musicians routinely use words like heaven, sin, and prayer. Pat Robertson owns the fifth-largest television network, is a major force in the Republican Party, and has seriously claimed that George Bush was complicit in a Satanic conspiracy to institute "an occult-inspired world socialist dictatorship."1 Two of the greatest leaders of the postwar African-American freedom movement, Martin Luther King, Jr. and Malcolm X, were ministers. Thirty-two percent of citizens say that they are "born-again"; 62 percent have "no doubt" that Jesus will return; and 85 percent accept the Bible as divinely inspired.2 How high do these numbers have to rise before our field treats Popular Religion as an integral part of United States Popular culture? As a scholar trained in both United States Religion and American Studies, I have long been dismayed by the existential and methodological gulfs between these two fields. Religion, especially contemporary Religion, is among the most understudied topics in American Studies, compared to its weight in the larger culture.3 Meanwhile, despite some important exceptions, academic specialists in Religion often lag behind the leading voices in the interdisciplinary study of cultural pluralism, Popular culture,
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Evangelical Popular Religion as a Source for North American Liberation Theology? Insights from Postmodern Popular Culture Theory
American Studies, 1992Co-Authors: Mark HulsetherAbstract:"We need a liberation theology that will draw on the folk piety of Baptists, Methodists, and the rest." At least this possibility has been suggested by Harvey Cox, an influential Protestant theologian and social critic.1 But how should we assess this idea? Is it plausible to speculate that mainstream evangelical Popular Religion in the United States might take a form, either now or in the future, that opposes the society's and culture's dominant power structures, and upholds the interests of poor people and others who are excluded from power? Can we imagine an evangelical religious-social movement analogous to liberation theologies, the diverse but interrelated set of radical interpretations of Christianity
Carsten Herrmann-pillath - One of the best experts on this subject based on the ideXlab platform.
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Strange Notes on Modern Statistics and Traditional Popular Religion in China
2006Co-Authors: Carsten Herrmann-pillathAbstract:This paper is an analytical exercise on language and economics. I argue that culture has a strong impact on the way how symbols are handled in society. Symbols can be of very different kinds, such as religious symbols and statistical data. I try to show that modern Chinese statistics and traditional Popular Religion display some "family resemblances". These go back on the peculiar cultural framework governing the relation between the state and society as far as the public interpretation and the use of symbolic media is concerned. Traditionally, the Chinese state took tight control of formal media but allowed for local diversity of interpretations. Thus, the state shared power with local communities, gaining legitimacy in return. This is precisely what we observe today in the administration of statistics in China today.
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Strange notes on modern statistics and traditional Popular Religion in China: Further reflections on the importance of sinology for social science as applied on China
1996Co-Authors: Carsten Herrmann-pillathAbstract:This short note argues that there are some astonishing similarities between the organization and management of national statistics in contemporary China and the ways how the state dealt with Popular Religion in Imperial China. The note builds upon a more general and longer paper devoted to reflections about the importance of social and economic history for the application of modern social science in the context of modern Chinese studies (Herrmann-Pillath, 1995a). In recent times there is a strong trend towards the substitution of sinology as a philological discipline in the broad sense (or, a hermeneutical in the narrow sense) by "Modern Chinese Studies" based on the application of social sciences on China. In Germany, the movement affects, for instance, the distribution of funds and the structural changes of departments for Chinese studies.
Paul R. Katz - One of the best experts on this subject based on the ideXlab platform.
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Bridging the Gaps: Methodological Challenges in the Study of Taiwanese Popular Religion
International Journal of Taiwan Studies, 2018Co-Authors: Paul R. KatzAbstract:This paper critically assesses leading research on Taiwanese Popular Religion published during the past two decades, including by historians of Religion and social scientists. It pays special attention to the challenges (and opportunities) provided by the study of Taiwan’s vibrant religious traditions, which have produced a wealth of textual materials yet can also be researched by using ethnographic methods and collecting survey data. Another conundrum that Taiwanese scholars face involves how to effectively utilise the ever-increasing body of data about religious life in modern Chinese history and among Chinese communities throughout the world. The review’s scope centres on research results from the past 20 years that examine temple cults and festivals; it will not discuss Buddhism, Daoism, Christianity, and other foreign Religions, as well as the Religions practiced by Taiwan’s indigenous peoples. However, it will occasionally mention scholarship on voluntary religious movements, especially those that perform spirit-writing rituals.
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Identity Politics And The Study Of Popular Religion In Postwar Taiwan
Religion and the Formation of Taiwanese Identities, 2003Co-Authors: Paul R. KatzAbstract:One of the most striking developments in the study of Popular Religion on the island of Taiwan has been the increasing emphasis on the ways in which local beliefs and practices may or may not contribute to the formation of a Taiwanese identity. Deep-seated resistance to Nationalist Party (KMT) education and cultural policies, as well as a growing interest in Taiwan’s own history and culture have prompted a growing number of Taiwanese scholars to study Popular Religion.1 At the same time, however, research on Taiwanese Popular Religion has become enmeshed in an increasingly lively (and sometimes bitter) debate concerning the “Taiwaneseness” (or “Chineseness”) of the island’s culture. Like other debates about identity the world over, this discourse has centered less on discernible and objective distinctions between two groups of people (in this case mainland Chinese and Taiwanese) but on perceived differences often inextricable from the realm of sentiments and beliefs (Anderson 1991; Holcombe 1995). One interesting example of the impact of identity politics on Taiwan’s scholarly community has been the intense debate in 1997 about the contents of a new series of textbooks to be used in Taiwan’s middle schools entitled Getting to Know Taiwan (Renshi Taiwan), especially the volumes on history and social studies.
John Raymond Shinners - One of the best experts on this subject based on the ideXlab platform.
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medieval Popular Religion 1000 1500 a reader
2007Co-Authors: John Raymond ShinnersAbstract:Medieval Popular Religion, 1000-1500: A Reader, second edition, brings together a unique collection of 82 sources that casts light on the beliefs and practices of ordinary Christians in the Middle Ages whose religious lives have often been overlooked by historians and theologians. Documents new to this edition include a new translation of the English peasant Thurkill's thirteenth-century vision of hell, a substantial excerpt from the twelfth-century Play of Adam, two pilgrims' travelogues to Jerusalem, and a complete translation of a thirteenth-century handbook for administering confessions.