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Religion, Heritage, and Power： Everyday Life in Contemporary China

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Religion, Heritage, and Power： Everyday Life in Contemporary China Edith Cowan University Research Online Theses: Doctorates and Masters Theses 2014 Religion, Heritage, and Power： Everyday Life in Contemporary China Asan Xue Edith Cowan University Follow this and additional works at: https://ro.ecu.edu.au/theses Part of the Religion Commons, and the Sociology of Culture Commons Recommended Citation Xue, A. (2014). Religion, Heritage, and Power： Everyday Life in Contemporary China. https://ro.ecu.edu.au/theses/1417 This Thesis is posted at Research Online. https://ro.ecu.edu.au/theses/1417 Theses Theses: Doctorates and Masters Edith Cowan University Year 2014 Religion, Heritage, and Power? Everyday Life in Contemporary China Asan Xue Edith Cowan University, [email protected] This paper is posted at Research Online. http://ro.ecu.edu.au/theses/1417 Edith Cowan University Copyright Warning You may print or download ONE copy of this document for the purpose of your own research or study. The University does not authorize you to copy, communicate or otherwise make available electronically to any other person any copyright material contained on this site. You are reminded of the following: Copyright owners are entitled to take legal action against persons who infringe their copyright. A reproduction of material that is protected by copyright may be a copyright infringement. Where the reproduction of such material is done without attribution of authorship, with false attribution of authorship or the authorship is treated in a derogatory manner, this may be a breach of the author’s moral rights contained in Part IX of the Copyright Act 1968 (Cth). Courts have the power to impose a wide range of civil and criminal sanctions for infringement of copyright, infringement of moral rights and other offences under the Copyright Act 1968 (Cth). Higher penalties may apply, and higher damages may be awarded, for offences and infringements involving the conversion of material into digital or electronic form. USE OF THESIS The Use of Thesis statement is not included in this version of the thesis. Religion, Heritage, and Power： Everyday Life in Contemporary China Asan Xue Master of Communications A Dissertation Submitted in Conformity with the Requirements for the Degree of Doctor of Philosophy in Communications School of Communications and Arts Edith Cowan University June 2014 Abstract Based on an ethnographic study of the religious life of ordinary people in the town of Dongpu, this research explores the relationships between: religion and state power; Chinese ritual (li, 礼/禮) tradition and Christian culture; and religion and intangible cultural heritage in contemporary China. This research found that both the practitioners of Chinese rituals and the Christian community deploy tactics to resist and negotiate with the hegemonic official culture through spatial and religious practices in their everyday life. Chinese ritual practices dedicated to deities and ancestors are defined as idol worship in the doctrine of Christianity and denigrated as feudal superstition in the official discourse of scientism, materialism and atheism. The contrast between Christianity as an orthodox religion and Chinese ritual practices as feudal superstition contributes to the religious hegemony of Christianity over the Chinese ritual tradition, thus rendering most Chinese rituals as lacking in status, although some Chinese rituals have gained legitimacy as intangible cultural heritage. The practice of intangible cultural heritage in contemporary China is subject to the global heritage movement spearheaded by UNESCO and China’s domestic political, cultural and economic agendas. Ordinary people deploy tactics to negotiate with the local/state power in response to the practice of top-down imposed intangible cultural heritage, thus gaining the legitimacy of practicing these rituals. This research presents a poetics of ordinary people’s everyday life. The religious life of ordinary people is foregrounded and exerted as a self-evident entity and heterogeneous culture. This study demonstrates that everyday life can become a cultural experience of alternative modernity and an arena of cultural autonomy. Religious life is never simply equivalent to the homogenising ambitions of any power, such as capitalism, atheism or materialism. The practice of intangible cultural heritage is a process of selecting the ‘heritage in perception’ (i.e., heritage identified and safeguarded based upon UNESCO’s Convention for the Safeguarding of the Intangible Cultural Heritage) from the ‘heritage in essence’ (i.e., heritage as the self-evident foundation of ordinary people’s everyday life). The safeguarding of intangible cultural heritage channelled from top-down may give rise to cultural hegemony due to the classification of intangible cultures into superior and inferior resources according to the official discourse of developing an ‘advanced culture’ and the principles of a market economy. i The expert-centred mechanism of intangible cultural heritage identification rules out the cultural autonomy of genuine inheritors of intangible cultural heritage. Additionally, the identification of the intangible cultural heritage as a narrowly understood territorial property causes conflicts between nations and regions. This may stop the transmission of cultures among ordinary people and undermine UNESCO’s initial agenda of promoting the cultural diversity around the world. Freedom in religion consists in the establishment of a civil society in which the autonomy of people’s cultural practices and religious life is achieved through democratic negotiation between the ruling government and the masses. It is until then that religious culture can be practised and transmitted as a self-evident ordinary culture and intangible cultural heritage by ordinary people in their everyday life. ii Declaration I certify that this thesis does not, to the best of my knowledge and belief: i. incorporate without acknowledgment any material previously submitted for a degree or diploma in any institution of higher education; ii. contain any material previously published or written by another person except where due reference is made in the text of this thesis; or iii. contain any defamatory material. Signed iii Acknowledgments This dissertation can be attrituted to the extensive support and assistance from my supervisors, Christopher Kueh and Rod Giblett. I would like to express my gratitude and sincere appreciation for their guidance, valuable advice, supervision, encouragement and kindness to me throughout this study. My thanks also go to Christopher Crouch and Dean Chan for their guidance and support during the writing of my research proposal. I also would like to express my gratitude to Clive Barstow, Danielle Brady and Jo McFarlane for their support and assistance. My gratitude is also expressed to professor Wu Zongjie and his PhD students in the Institute of Cross- Cultural Studies, Zhejiang University. I owe my deepest gratitude to Zhejiang University of Media and Communications and Edith Cowan University for granting me a ZUMC-ECU Scholarship without which this project could not have been completed. I would like to express my thanks to colleagues and leaders in Zhejiang University of Media and Communications for their support and understanding during my leave of absence from my teaching position over these years. I am most indebted to my wife Lyu Qingxia for giving up an opportunity for her to undertake PhD study in London and supporting me throughout this journey. This dissertation is particularly dedicated to her. I also thank my lovely son Xue Yuezhang. He has always been my inspiration and motivation on this journey of discovery. My gratitude also goes to my parents, brother and sister, my grandma and uncle for their unconditional love and support. I would also like to express my sincere thanks to the people of the town of Dongpu. Mr He, Mr Chen, Mr Wang, Pastor Quan and Christians in the church of Dongpu all gave me immense support, without which this project could have been impossible. Last but not least, my heart-felt thanks go to: my fellow PhD student Long Hai, Li Qi and Chen Li; my friend Edward, Thomas and Nancy. My particular gratitude goes to missionary Peter Cruise and his wife Branda for their prayers to God for my peace and my family. Special thanks also go to Elite Editing for proofreading my whole thesis. My thanks also go to those whose names I may have forgetten to mention. iv Contents Use of Thesis ..................................................................................................................... i Abstract ............................................................................................................................. i Declaration ......................................................................................................................iii Acknowledgments........................................................................................................... iv Contents............................................................................................................................ v List of Figures ............................................................................................................... viii Part One ............................................................................................................................ 1 Chapter 1: Introduction.................................................................................................. 1 1.1 The Personal is Political:
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