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Rebuilding the Ancestral Temple and Hosting Daluo Heaven and Earth Prayer and Enlightenment Ceremony
Cultural and Religious Studies, July 2020, Vol. 8, No. 7, 386-402 doi: 10.17265/2328-2177/2020.07.002 D DAVID PUBLISHING Rebuilding the Ancestral Temple and Hosting Daluo Heaven and Earth Prayer and Enlightenment Ceremony Wu Hui-Chiao Ming Chuan University, Taiwan Kuo, Yeh-Tzu founded Taiwan’s Sung Shan Tsu Huei Temple in 1970. She organized more than 200 worshipers as a group named “Taiwan Tsu Huei Temple Queen Mother of the West Delegation to China to Worship at the Ancestral Temples” in 1990. At that time, the temple building of the Queen Mother Palace in Huishan of Gansu Province was in disrepair, and Temple Master Kuo, Yeh-Tzu made a vow to rebuild it. Rebuilding the ancestral temple began in 1992 and was completed in 1994. It was the first case of a Taiwan temple financing the rebuilding of a far-away Queen Mother Palace with its own donations. In addition, Sung Shan Tsu Huei Temple celebrated its 45th anniversary and hosted Yiwei Yuanheng Lizhen Daluo Tiandi Qingjiao (Momentous and Fortuitous Heaven and Earth Prayer Ceremony) in 2015. This is the most important and the grandest blessing ceremony of Taoism, a rare event for Taoism locally and abroad during this century. Those sacred rituals were replete with unprecedented grand wishes to propagate the belief in Queen Mother of the West. Stopping at nothing, Queen Mother’s love never ceases. Keywords: Sung Shan Tsu Huei Temple, Temple Master Kuo, Yeh-Tzu, Golden Mother of the Jade Pond, Daluo Tiandi Qingjiao (Daluo Heaven and Earth Prayer Ceremony) Introduction The main god, Golden Mother of the Jade Pond (Golden Mother), enshrined in Sung Shan Tsu Huei Temple, is the same as the Queen Mother of the West, the highest goddess of Taoism. -
Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China prototypical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862. -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfi Guration1
Asian Journal of Social Science 37 (2009) 107–137 www.brill.nl/ajss Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfi guration1 Daniel P.S. Goh National University of Singapore Abstract Th e past fi fty 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. Th is article proposes an alternative approach that questions the dichotomous imagination of spiritualist Chinese reli- gion and rationalist modernity assumed by the syncretic model. Using ethnographic, archival and secondary materials, I discuss two processes of change — the transfi guration of forms brought about by mediation in new cultural fl ows, and the hybridisation of meanings brought about by contact between diff erent cultural systems — in the cases of the Confucianist reform movement, spirit mediumship, Dejiao associations, state-sponsored Chingay parades, reform Taoism, and Charismatic Christianity. Th ese 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 transfi guration. Keywords hybridity, modernity, syncretism, Chinese religion, Singapore, Malaysia Th e Question of Syncretic Chinese Religion Syncretic popular religion in Oriental societies has long intrigued Western scholars because of its striking diff erence with the theological religions of sacred books. -
1 Chapter 1 Introduction As a Chinese Buddhist in Malaysia, I Have Been
Chapter 1 Introduction As a Chinese Buddhist in Malaysia, I have been unconsciously entangled in a historical process of the making of modern Buddhism. There was a Chinese temple beside my house in Penang, Malaysia. The main deity was likely a deified imperial court officer, though no historical record documented his origin. A mosque serenely resided along the main street approximately 50 meters from my house. At the end of the street was a Hindu temple decorated with colorful statues. Less than five minutes’ walk from my house was a Buddhist association in a two-storey terrace. During my childhood, the Chinese temple was a playground. My friends and I respected the deities worshipped there but sometimes innocently stole sweets and fruits donated by worshippers as offerings. Each year, three major religious events were organized by the temple committee: the end of the first lunar month marked the spring celebration of a deity in the temple; the seventh lunar month was the Hungry Ghost Festival; and the eighth month honored, She Fu Da Ren, the temple deity’s birthday. The temple was busy throughout the year. Neighbors gathered there to chat about national politics and local gossip. The traditional Chinese temple was thus deeply rooted in the community. In terms of religious intimacy with different nearby temples, the Chinese temple ranked first, followed by the Hindu temple and finally, the mosque, which had a psychological distant demarcated by racial boundaries. I accompanied my mother several times to the Hindu temple. Once, I asked her why she prayed to a Hindu deity. -
Working Papers
Working Papers www.mmg.mpg.de/workingpapers MMG Working Paper 17-08 ● ISSN 2192-2357 FABIAN GRAHAM Visual anthropology: a temple anniversary in Singapore Religious and Ethnic Diversity und multiethnischer Gesellschaften Max Planck Institute for the Study of Max Planck Institute for the Study of Max-Planck-Institut zur Erforschung multireligiöser Fabian Graham Visual anthropology: a temple anniversary in Singapore MMG Working Paper 17-08 Max-Planck-Institut zur Erforschung multireligiöser und multiethnischer Gesellschaften, Max Planck Institute for the Study of Religious and Ethnic Diversity Göttingen © 2017 by the author ISSN 2192-2357 (MMG Working Papers Print) Working Papers are the work of staff members as well as visitors to the Institute’s events. The analyses and opinions presented in the papers do not reflect those of the Institute but are those of the author alone. Download: www.mmg.mpg.de/workingpapers MPI zur Erforschung multireligiöser und multiethnischer Gesellschaften MPI for the Study of Religious and Ethnic Diversity, Göttingen Hermann-Föge-Weg 11, 37073 Göttingen, Germany Tel.: +49 (551) 4956 - 0 Fax: +49 (551) 4956 - 170 www.mmg.mpg.de [email protected] Abstract Based on the hypothesis that the inclusion of visual media provides insights into non-verbal communication not provided by the written word alone, this paper repre- sents an experimental approach to test the usefulness of reproducing fieldwork pho- tography in directing reader’s attentions to probe the emic understandings of deific efficacy, and the researcher’s selective bias which the images implicitly or explicitly portray. This paper therefore explores the use of the visual image to illustrate that a reader’s own analysis of proxemics and kinesics allows for a deeper understanding of emic perspectives by drawing insights from the manipulation of material objects and from non-verbal communication – insights that the written word may struggle to accurately portray. -
DESIRE and SELFHOOD GLOBAL CHINESE RELIGIOUS HEALING in PENANG, MALAYSIA a Dissertation Presented to the Faculty of the Gradua
DESIRE AND SELFHOOD GLOBAL CHINESE RELIGIOUS HEALING IN PENANG, MALAYSIA A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by I-Fan Wu December 2018 © 2018 I-Fan Wu DESIRE AND SELFHOOD GLOBAL CHINESE RELIGIOUS HEALING IN PENANG, MALAYSIA I-Fan Wu, Ph. D. Cornell University 2018 This dissertation is an ethnographic examination of Chinese meditators who, propelled by their suffering, pursue alternative religious healing education to harmonize their conflicts with social others and to answer their existential questions. Using Lacan’s analysis of desire as an analytic with which to understand two religious healing schools—Bodhi Heart Sanctuary in Penang with global lecturers, and Wise Qigong centers in Penang, Hong Kong, and Shenzhen—this dissertation delineates and explains how, in the Chinese diaspora, unconscious desires are expressed through alternative religious healing systems. The doctrines of Bodhi Heart Sanctuary and Wise Qigong follow a similar internal logic: they teach their disciples to submit themselves to a new alterity that resembles Confucianism, requiring self-submission if not asceticism. In so doing, practitioners, misrecognizing the source of their self-making, claim to transcend their suffering by overcoming their desires with the guidance of the new alterity, which represents a new form of ego-ideal. By attaching themselves to the best object—Buddha’s Right View, or hunyuan qi, the “primordial energy”—practitioners believe that they revitalize themselves as they address and work through the existential dilemmas involved in everyday interactions. This dissertation explicates the process through which Chinese forms of “self-help” therapy make sense to people as a manifestation of cross-cultural human existential concerns while these concerns take distinctively Chinese forms. -
Religion and Nationalism in Chinese Societies
RELIGION AND SOCIETY IN ASIA Kuo (ed.) Kuo Religion and Nationalism in Chinese Societies Edited by Cheng-tian Kuo Religion and Nationalism in Chinese Societies Religion and Nationalism in Chinese Societies Religion and Society in Asia The Religion and Society in Asia series presents state-of-the-art cross-disciplinary academic research on colonial, postcolonial and contemporary entanglements between the socio-political and the religious, including the politics of religion, throughout Asian societies. It thus explores how tenets of faith, ritual practices and religious authorities directly and indirectly impact on local moral geographies, identity politics, political parties, civil society organizations, economic interests, and the law. It brings into view how tenets of faith, ritual practices and religious authorities are in turn configured according to socio-political, economic as well as security interests. The series provides brand new comparative material on how notions of self and other as well as justice and the commonweal have been predicated upon ‘the religious’ in Asia since the colonial/imperialist period until today. Series Editors Martin Ramstedt, Max Planck Institute for Social Anthropology, Halle Stefania Travagnin, University of Groningen Religion and Nationalism in Chinese Societies Edited by Cheng-tian Kuo Amsterdam University Press This book is sponsored by the 2017 Chiang Ching-kuo Foundation for International Scholarly Exchange (Taiwan; SP002-D-16) and co-sponsored by the International Institute of Asian Studies (the Netherlands). Cover illustration: Chairman Mao Memorial Hall in Beijing © Cheng-tian Kuo Cover design: Coördesign, Leiden Typesetting: Crius Group, Hulshout Amsterdam University Press English-language titles are distributed in the US and Canada by the University of Chicago Press. -
Marine Corps Intelligence Activity Cultural Intelligence for Military Operations Malaysia Cultural Field Guide
UNCLASSIFIED//FOR OFFICIAL USE ONLY Marine Corps Intelligence Activity Cultural Intelligence for Military Operations Malaysia Cultural Field Guide Summary • Malaysia’s population consists of 58 percent ethnic Malays, 24 percent ethnic Chinese, 8 percent ethnic Indian, and 10 percent other groups. • The three main ethnic groups (i.e., Malays, Chinese, and Indians) can be differentiated by their appearance, language, religion, and customs, though there is significant variation within each ethnic group. • Malays are predominantly Muslim, and as a result, the country is strongly influenced by Islam. Most Malaysian Muslims are moderate in their views. They do not want Malaysia to become an Islamic state, and regard Islam primarily as a religion, not a lifestyle. Some of Malaysia’s smaller religious and ethnic groups are concerned about what they perceive as the increasingly Islamic nature of Malaysian society. • Racial polarization is common in Malaysia, as there is little ethnic mixing or integration in either urban or rural areas. Malays living in rural areas rarely come across non-Malays, and Malays in the city tend to live around other Malays. Ethnic segregation is especially apparent in the separate school systems for each ethnic group. • The three main ethnic groups generally coexist peacefully, but there is an undercurrent of tension, especially between the Malays and the Chinese. Inter-ethnic violence has occurred several times over the last several decades; the Chinese are occasionally targeted as scapegoats for the country's problems. • Malaysians place strong emphasis on social order and deference to superiors rather than on individual achievement or personal initiative. Age, rank, social standing, wealth, and education are all used to determine superior-inferior relationships between individuals. -
Daoism in the Twentieth Century: Between Eternity and Modernity
UC Berkeley GAIA Books Title Daoism in the Twentieth Century: Between Eternity and Modernity Permalink https://escholarship.org/uc/item/13w4k8d4 Authors Palmer, David A. Liu, Xun Publication Date 2012-02-15 License https://creativecommons.org/licenses/by-nc-nd/3.0/ 4.0 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Daoism in the Twentieth Century Between Eternity and Modernity Edited by David A. Palmer and Xun Liu Published in association with the University of California Press “This pioneering work not only explores the ways in which Daoism was able to adapt and reinvent itself during China’s modern era, but sheds new light on how Daoism helped structure the development of Chinese religious culture. The authors also demon- strate Daoism’s role as a world religion, particularly in terms of emigration and identity. The book’s sophisticated approach transcends previous debates over how to define the term ‘Daoism,’ and should help inspire a new wave of research on Chinese religious movements.” PAUL R. KATZ, Academia Sinica, Taiwan In Daoism in the Twentieth Century an interdisciplinary group of scholars ex- plores the social history and anthropology of Daoism from the late nineteenth century to the present, focusing on the evolution of traditional forms of practice and community, as well as modern reforms and reinventions both within China and on the global stage. Essays investigate ritual specialists, body cultivation and meditation traditions, monasticism, new religious movements, state-spon- sored institutionalization, and transnational networks. DAVID A. PALMER is a professor of sociology at Hong Kong University. -
Malaysian Chinese: an Analysis on Their Beliefs and Religious Practices
T.C. SAKARYA UNIVERSITY INSTITUTE OF SOCIAL SCIENCES MALAYSIAN CHINESE: AN ANALYSIS ON THEIR BELIEFS AND RELIGIOUS PRACTICES MASTER’S THESIS Ahmad Tarmizi BIN MD ARIFFIN Department : Philosophy and Religious Studies Thesis Supervisor: Dr. Muhammed Ali BAĞIR MAY-2019 DECLARATION I declare that this thesis does not have any intellectual incorporation of any material previously submitted for any degree or diploma in any university without acknowledgement. It does not contain to the best of my knowledge any material previously published or written by any other person except where due reference is illustrated in the text. Ahmad Tarmizi BIN MD ARIFFIN 29.05.2019 CONTENTS CONTENTS ...................................................................................................................... i LIST OF FIGURES ....................................................................................................... iii LIST OF TABLES ......................................................................................................... iv SUMMARY ..................................................................................................................... v ÖZET ............................................................................................................................... vi INTRODUCTION ........................................................................................................... 1 Introduction of the Study ................................................................................................. -
Doumu: the Mother of the Dipper
Livia Kohn DOUMU: THE MOTHER OF THE DIPPER Introduction The goddess Doumu 4- f.J:, the Mother of the Dipper, is a Daoist stellar deity of high popularity. Shrines to her are found today in many major Daoist sanctuaries, from the Qingyang gong. jf.i;inChengduA lllthrough Louguan tttfL plearXi'an iN~)to Mount Tai * t1Jin Shandong. She represents the genninal, creative power behind one of the most central Daoist constellations, the Northern Dipper, roler offates and central orderer of the universe, which is said to consist of seven or nine stars, called the Seven Primes or the Nine Perfected. 1 The Mother of the Dipper appears in Daoist literature from Yuan times onward, there is no trace of any scripture or material associated with her in Song sources or libraries. 2 Her major scripture, the Doumu jing4- f.J: ~I (translated below), survives in both the Daoist canon of 1445 and in a Ming dynasty manuscript dated to 1439. The goddess can be seen as part of a general tendency among Daoists of the Ming to include more popular and female deities into their pantheon, which in turn is related to the greater emphasis on goddesses in popular religion and Buddhism at the time. 3 In I Edward Schafer calls them the Nine Quintessences (1977, p. 233). 2 Van der Loon (1984) has no entry on any te;-.."t regarding her worship. 3 A prominent example of a popular goddess at the time is Mazu ~ 111 or Tianfei f:. 9(.. who was also adopted into the Daoist pantheon. On her development, see Wädow 1992: on her Daoist adoption, see Bohz 1986.