DOCSLIB.ORG

True Buddhism Is Not Chinese”: Taiwanese Immigrants Defining Buddhist Identity in the United States

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
True Buddhism Is Not Chinese”: Taiwanese Immigrants Defining Buddhist Identity in the United States CHAPTER SIX “TRUE BUDDHISM IS NOT CHINESE”: TAIWANESE IMMIGRANTS DEFINING BUDDHIST IDENTITY IN THE UNITED STATES Carolyn Chen Based on ethnographic fi eldwork and in-depth interviews, this chapter examines how Taiwanese immigrant Buddhists defi ne Buddhism in the United States. Contrary to theories that immigrant religion preserves ethnic traditions in the new world, Taiwanese American Buddhists actively disavow any cultural connection with Asian Buddhism. Rather, they defi ne their religion as modern, western, and American. Rhetori- cally, this is a reaction against Taiwanese American Christians, and an attempt to package the dharma (Buddhist teachings) in a way that is attractive to Americans. This chapter complicates possible understand- ings of religion’s “ethnic function” by demonstrating that individuals may use religion to create ethnic boundaries among multiple cleavages and identities. It further emphasizes that Buddhism cannot be reduced to ethnicity, particularly when its practitioners’ mission is to propagate the dharma. To immigrants, religion often serves the critical function of reproduc- ing and preserving ethnic traditions in a foreign land. For this reason, scholars have noted how immigrants may become more religious after migrating to the United States (Smith 1978; Warner 1998, 2000). The majority of Buddhist Taiwanese immigrants become practicing or “true” Buddhists after migrating to the United States.1 In contrast to other Asian immigrants such as Thai (Cadge 2005; Numrich 1996) or Vietnamese (Zhou et al. 2002), most Taiwanese immigrants arrive in the United States non-religiously affi liated and discover Buddhism here rather than in their homeland. 1 The “true Buddhism” identity described in this chapter should not be confused with the group that calls itself True Buddha School, led by the Taiwanese teacher, Grand Master Sheng-yen Lu. NUMRICH_f7_145-162.indd 145 4/4/2008 4:33:37 PM 146 carolyn chen The example of Mrs. Lee’s Buddhist awakening offers a glimpse into a Buddhist conversion narrative that that is common among Taiwanese Americans. In Taiwan she grew up thinking that Buddhism was old- fashioned and backward, “the religion of my grandparents,” as she put it. She associated Buddhism with uneducated elderly women chanting “meaningless mantras.” It was only after migrating to the United States that she encountered what she calls “true Buddhism.”2 This true Bud- dhism is not Chinese, she tells me. It is a “pure Buddhism” that she claims is untainted by the superstitions of Chinese traditions. It is a religion that she fi nds compatible and resonant with her reality as an educated, modern, and scientifi c person. Like Mrs. Lee, the majority of Taiwanese Buddhists distinguish their current practice of Buddhism from their religion in Taiwan, claiming that they have become seriously practicing Buddhists only after coming to the United States. For example, at Dharma Light Temple, a Taiwan- ese Buddhist temple where I conducted my fi eldwork, an estimated 70 percent of the devotees participated in the practice of “taking refuge” ( guiyi san bao), the Buddhist counterpart of Christian baptism or confi r- mation, after migrating to the United States. What is most remarkable is that Taiwanese immigrants become Buddhist in the United States, despite a popular revival of Buddhism in Taiwan for the past 30 years. Buddhist Taiwanese immigrants claim that their Buddhism is a pure and true Buddhism that is distinct from their religion in Taiwan. Taiwanese American Buddhists tell me that the Buddhism they practice is not a Chinese tradition, but a pure or true form of Buddhism that transcends culture. They adamantly deny any link between their ethnic traditions and the “true” Buddhism they now practice. They emphasize that they have chosen this new religion, and that it was not an ethnic tradition that they inherited. Finally, they legitimize their decisions to become Buddhists by appealing to science and western values. Despite their objections, the Buddhism that Taiwanese immigrants practice is very Chinese. They participate in Chinese Buddhist temples and organizations that are, for the most part, headquartered in Taiwan. These are transnational Buddhist organizations that explicitly identify with a Chinese Buddhist lineage. Most temple devotees are other Tai- wanese or Chinese-speaking immigrants in the United States, although 2 By conversion I mean a self-identifi ed transformation in religious identity, practice, and belief. NUMRICH_f7_145-162.indd 146 4/4/2008 4:33:38 PM.
Load more

Recommended publications
  • Buddhism in America
    Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper.
    [Show full text]
  • Out of the Shadows: Socially Engaged Buddhist Women
    University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 2019 Out of the Shadows: Socially Engaged Buddhist Women Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Out of the Shadows: Socially Engaged Buddhist Women" (2019). Theology and Religious Studies: Faculty Scholarship. 25. https://digital.sandiego.edu/thrs-faculty/25 This Book is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Section Titles Placed Here | I Out of the Shadows Socially Engaged Buddhist Women Edited by Karma Lekshe Tsomo SAKYADHITA | HONOLULU First Edition: Sri Satguru Publications 2006 Second Edition: Sakyadhita 2019 Copyright © 2019 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover design Copyright © 2006 Allen Wynar Sakyadhita Conference Poster
    [Show full text]
  • Luminary Buddhist Nuns in Contemporary Taiwan: a Quiet Feminist Movement
    Journal of Buddhist Ethics ISSN 1076-9005 Luminary Buddhist Nuns in Contemporary Taiwan: A Quiet Feminist Movement Wei-yi Cheng Department of the Study of Religions School of African and Asian Studies [email protected] ABSTRACT: Luminary order is a well-respected Buddhist nuns’ order in Taiwan. In this essay, I will examine the phenomenon of Luminary nuns from three aspects: symbol, structure, and education. Through the examination of the three aspects, I will show why the phenomenon of Luminary nuns might be seen as a feminist movement. Although an active agent in many aspects, I will also show that the success of Luminary nuns has its roots in the social, historical, and economic conditions in Taiwan. One notable feature of Buddhism in contemporary Taiwan is the large number of nuns. It is estimated that between 70 and 75 percent of the Buddhist monastic members are nuns; many of them have a higher education background.1 Many Buddhist nuns hold high esteem in the society, such as the artist and founder of Hua Fan University, bhikṣuṇī Hiu Wan, and the founder of one of the world’s biggest Buddhist organizations, bhikṣuṇī Cheng-yen.2 While bhikṣuṇī Hiu Wan and bhikṣuṇī Cheng-yen are known as highly-achieved individuals, the nuns of the Luminary nunnery are known collectively as a group. During my fieldwork in Taiwan in 2001, many informants mentioned Luminary nuns to me as group of nuns well-trained in Buddhist doctrines, practices, and precepts. The term Lumi- nary nuns seems to be equivalent to the image of knowledgeable and disciplined Buddhist nuns.
    [Show full text]
  • Buddhist Responses to Christianity in Postwar Taiwan
    Buddhist Responses to Christianity in Postwar Taiwan FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS 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 FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS Buddhist Responses to Christianity in Postwar Taiwan Awakening the World Scott Pacey Amsterdam University Press FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS Cover illustration: Speaker at a Catholic event on religious persecution in China held in 1960 Source: Central News Agency (photo by Deng Xiubi) Cover design: Coördesign, Leiden Typesetting: Crius Group, Hulshout isbn 978 94 6372 411 1 e-isbn 978 90 4854 442 4 doi 10.5117/9789463724111 nur 718 © Scott Pacey / Amsterdam University Press B.V., Amsterdam 2020 All rights reserved.
    [Show full text]
  • The Propagation of Japanese Buddhism in China, 1910-40S: Japan As the Guardian of East Asian “Traditions”
    International Journal of PropagationChina Studies of Japanese Buddhism in China, 1910-40s 213 Vol. 11, No. 2, December 2020, pp. 213-229 The Propagation of Japanese Buddhism in China, 1910-40s: Japan as the Guardian of East Asian “Traditions” Shin Kawashima* Translated by George Remisovsky University of Tokyo Abstract This research examines the propagation of Japanese Buddhism in China in the first half century of 20c. From the Japanese government’s point of view, Buddhism is a useful “device” to understand local society and to make propaganda or penetrate into local society in China. In 1920, Japan organized religious groups including Buddhism to make some movements on cultural exchanges and friendship activities with Asian countries and colonies including China. In the 1930s, Japan occupied Manchuria and built the puppet state, Manchu-kuo. Buddhism and its organization were the important “device” to manage the Japanese society there and were expected to penetrate in Chinese society. However, it was so difficult to set some goals on Chinese local society. This research illustrates the processes in the negotiation about the right of propagation of Japanese Buddhism in China, with the Chinese government, and introduces the views and observations on Chinese religious society by Japanese Buddhism, in order to consider the factor of “religion” on Chinese modern history. Keywords: Japanese Buddhism, Chinese Buddhism, Sino-Japanese Relations, Manchukuo, 21 Demands 1. Introduction This article examines the relationships and interactions between the propaga- tion of Japanese Buddhism in China and Japanese aggression toward China. A look at the religious aspects of Sino-Japanese relations can shed light on a number of issues, including how the two countries interacted with each other, the nature of cultural aggression, and the ways in which a cultural foreign policy was formulated and implemented.
    [Show full text]
  • Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan
    Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan Hsuan-Li Wang Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Hsuan-Li Wang All rights reserved ABSTRACT Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan Hsuan-Li Wang Taking Gushan 鼓山 Monastery in Fujian Province as a reference point, this dissertation investigates the formation of the Gushan Chan lineage in Fujian area and its later diffusion process to Taiwan. From the perspective of religion diffusion studies, this dissertation investigates the three stages of this process: 1. the displacement of Caodong 曹洞 Chan center to Fujian in the seventeenth century; 2. Chinese migration bringing Buddhism to Taiwan in the Qing dynasty (1644-1911) and 3. the expansion diffusion activities of the institutions and masters affiliated with this lineage in Taiwan during the Japanese rule (1895-1945), and the new developments of humanistic Buddhism (renjian fojiao 人間佛教) after 1949. In this spreading process of the Gushan Chan lineage, Taiwanese Buddhism has emerged as the bridge between Chinese and Japanese Buddhism because of its unique historical experiences. It is in the expansion diffusion activities of the Gushan Chan lineage in Taiwan that Taiwanese Buddhism has gradually attained autonomy during the Japanese rule, leading to post-war new developments in contemporary humanistic Buddhism. Table of Contents List of Chart, Maps and Tables iii Acknowledgements iv Chapter 1 Introduction 1 1. Research Motives and Goals 2 2.
    [Show full text]
  • Taiwan's Experience of Buddhist Education
    Taiwan’s Experience of Buddhist Education : Basic Education, Core Education and Continuing Education Ven. Wu-Yin / Taiwan ‧President of the Luminary Buddhist Institute [Abstract] This paper advocates that Buddhist education is derived from the core of Buddhism which is people-oriented, responsive to social responsibility and the needs of others. The Buddha who left home began the quest for the release of the suffering and confusion of human beings, and enhanced the teachings of the Dharma to respond to the universal needs of the world. This paper considers that basic education, core education and continuing education form a vertical axis and comprehensively contain four interrelated elements: (a) the locus of education, (b) training teachers, (c) organizing Buddhist community, and (d) economic base. It emphasizes that Buddhism should respond to the changes in society over time, and that Bhiksunis in particular should not avoid engagement in society. This paper concludes with remarks about four aspects of training excellent Buddhist personnel. 1. Introduction “Buddhist Education” is an innovative concept in modern1 Chinese Buddhism, or in East Asian Buddhism. “Buddhist Education” reveals that Buddhism is more than faith, knowledge of philosophy, or religious life. Standing on the stage of the 21st century, Buddhism is expected to represent itself with "education." “Let Buddhism return to its educational task”2 also has been the direction of Wu-Yin’s effort in the past four decades. “Life is both finite and infinite” is an understanding always worth exploring, and which needs to be constantly studied. 2. The nature of education From the late 19th century into the 20th century, Chinese Buddhism progressed away from a provincial expression of Buddhism—Buddhism as practiced in mountain areas, which emphasized ritual and funereal services—toward reform.
    [Show full text]
  • Prajñatara: Bodhidharma's Master
    Summer 2008 Volume 16, Number 2 Sakyadhita International Association of Buddhist Women TABLE OF CONTENTS Women Acquiring the Essence Buddhist Women Ancestors: Hymn to the Perfection of Wisdom Female Founders of Tibetan Buddhist Practices Invocation to the Great Wise Women The Wonderful Benefits of a H. H. the 14th Dalai Lama and Speakers at the First International Congress on Buddhist Women’s Role in the Sangha Female Lineage Invocation WOMEN ACQUIRING THE ESSENCE An Ordinary and Sincere Amitbha Reciter: Ms. Jin-Mei Roshi Wendy Egyoku Nakao Chen-Lai On July 10, 1998, I invited the women of our Sangha to gather to explore the practice and lineage of women. Prajñatara: Bodhidharma’s Here are a few thoughts that helped get us started. Master Several years ago while I was visiting ZCLA [Zen Center of Los Angeles], Nyogen Sensei asked In Memory of Bhiksuni Tian Yi (1924-1980) of Taiwan me to give a talk about my experiences as a woman in practice. I had never talked about this before. During the talk, a young woman in the zendo began to cry. Every now and then I would glance her One Worldwide Nettwork: way and wonder what was happening: Had she lost a child? Ended a relationship? She cried and A Report cried. I wondered what was triggering these unstoppable tears? The following day Nyogen Sensei mentioned to me that she was still crying, and he had gently Newsline asked her if she could tell him why. “It just had not occurred to me,” she said, “that a woman could be a Buddha.” A few years later when I met her again, the emotions of that moment suddenly surfaced.
    [Show full text]
  • The Gurudharmas in Taiwanese Buddhist Nunneries
    See discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/270084012 The Gurudharmas in Taiwanese Buddhist Nunneries Article in Buddhist Studies Review · January 2013 DOI: 10.1558/bsrv.v29i2.273-300 CITATIONS READS 2 160 2 authors: Ann Heirman Tzu-Lung Chiu Ghent University 2 PUBLICATIONS 5 CITATIONS 69 PUBLICATIONS 114 CITATIONS SEE PROFILE SEE PROFILE Some of the authors of this publication are also working on these related projects: Buddhism and Material Culture View project All content following this page was uploaded by Ann Heirman on 02 July 2018. The user has requested enhancement of the downloaded file. BSRV 29.2 (2012) 273–300 Buddhist Studies Review ISSN (print) 0256-2897 doi: 10.1558/bsrv.v29i2.273 Buddhist Studies Review ISSN (online) 1747-9681 The Gurudharmas in Taiwanese Buddhist Nunneries ANN HEIRMAN AND TZU-LUNG CHIU UNIVERSITY OF GHENT [email protected] and [email protected] ABSTRACT According to tradition, Mahāprajāpatī, the Buddha’s aunt and stepmother, when allowed to join the Buddhist monastic community, accepted eight ‘fundamental rules’ (gurudharmas) that made the nuns’ order depend- ent upon the monks’ order. This story has given rise to much debate, in the past as well as in the present. This article first shows how the eight rules became an integrated part of the vinaya (disciplinary texts), and more par- ticularly of the Dharmaguptakavinaya, that forms the basis of monastic ordinations in East Asia. Against the background of a much debated attack on these gurudharmas by the Taiwanese nun Shih Chao-hwei, we have then analysed the viewpoints of contemporary Taiwanese nuns, focusing on some less studied, yet very influential, Taiwanese monastic institutes.
    [Show full text]
  • Japanese Influence on Buddhism in Taiwan
    Japanese Influence on Buddhism in Taiwan Yu-Shuang Yao So far as can be discovered, before there were no Buddhist nuns in Taiwan. Now, however, Taiwan is famous for its nuns, who far outnumber monks. How did this come about? Between the two World Wars, several Japanese Buddhist sects proselytized in Taiwan. e Rinzai Zen was partic- ularly active; they ordained some men but more women, and took some of those women to Japan for education. In particular, this was done by a monk called Gisei Tokai, who also established a (now defunct) Buddhist charity in Taiwan called Tzu Chi, like the current movement. Another link between this and today’s Tzu Chi is a nun called Xiu Dao, now in her nineties; in - she was the companion of the young lady who was later to found Tzu Chi and become known as the Master Cheng Yen. Perhaps because of this influence from Japan, Tzu Chi has adopted some features of the Japanese religion Risshō Kōsei-Kai. is article sets these discoveries in a broader framework: the invention of “humanist” Buddhism by Tai Xu in the s; the influence of Japanese Buddhism on him and of Japanese culture on Taiwan; and the role of the reformist Yin Shun. e historical context: Japan in Taiwan e current population of Taiwan is slightly over million. e census found just over million Buddhists, of the population. ough classification of religious adherence in Chinese populations is notoriously contentious, this is accurate enough for my present purpose. (): –. © Yu-Shuang Yao At the end of the First Sino-Japanese War, in , China had to cede Taiwan to the Japanese; but in , at the end of the Second World War, Taiwan was re- turned to the Republic of China.
    [Show full text]
  • Buddhist Roles in Peacemaking : How Buddhism Can Contribute to Sustainable Peace Ronald S Green, Coastal Carolina University Chanju Mun
    Coastal Carolina University From the SelectedWorks of Ronald Green 2009 Buddhist roles in peacemaking : how Buddhism can contribute to sustainable peace Ronald S Green, Coastal Carolina University Chanju Mun Available at: https://works.bepress.com/ronald-green/29/ Buddhist Roles in Peacemaking: How Buddhism Can Contribute to Sustainable Peace Edited by Chanju Mun and Ronald S. Green Blue Pine Honolulu, Hawaii Copyright © 2009 by Jung Bup Sa Buddhist Temple of Hawaii 1303 Rycroft Street Honolulu, Hawaii 96814 Blue Pine Books (213) 675-0336 Fax: (808) 593-0478 Visit us at www.bluepinebooks.com All rights reserved Printed in the United States of America Library of Congress Control Number: 2008943155 ISBN: 0977755347 ISBN: 9780977755349 CONTENTS NOTES iii PREFACE: v YUN GOAM (1899-1988), THE FIRST SPIRITUAL LEADER OF DAE WON SA BUDDHIST TEMPLE: A BIOGRAPHY OF HIS PEACEMAKING ACTIVITIES Chanju Mun INTRODUCTION lix Chanju Mun and Ronald S. Green BUDDHISM AND PEACE: AN OVERVIEW 1 Chanju Mun UPROOTING SPROUTS OF VIOLENCE, 51 CULTIVATING SEEDS OF PEACE: BUDDHISM AND THE TRANSFORMATION OF PERSONAL CONFLICT Christiaan Zandt HOW FAITH INSPIRED THE SAVE THE BELL 85 MOVEMENT Compiled by the Shōgyōji Archives Committee PEACE IN SHIN BUDDHISM AND PROCESS 125 THEOLOGY Steve Odin REFLECTIONS ON THE ETHICAL MEANING OF 155 SHINRAN’S TRUE ENTRUSTING Victor Forte RE-IMAGINING SOCIALLY ENGAGED BUDDHISM 169 James Kenneth Powell II ii Contents BUDDHIST PROTEST IN MYANMAR: BASIC 177 QUESTIONS Ronald S. Green VIRTUE AND VIOLENCE IN THERAVĀDA AND SRI 199 LANKAN BUDDHISM Eric Sean Nelson A DIALECTICAL ANALYSIS OF THE CONCEPTION 235 OF “SELF INTEREST MAXIMIZATION” AND ECONOMIC FREEDOM Mathew Varghese PEACE THROUGH MORAL LIFE: AN ANALYSIS 247 BASED ON EARLY BUDDHIST DISCOURSES Y.
    [Show full text]
  • Religion in Modern Taiwan
    00FMClart 7/25/03 8:37 AM Page i RELIGION IN MODERN TAIWAN 00FMClart 7/25/03 8:37 AM Page ii TAIWAN AND THE FUJIAN COAST. Map designed by Bill Nelson. 00FMClart 7/25/03 8:37 AM Page iii RELIGION IN MODERN TAIWAN Tradition and Innovation in a Changing Society Edited by Philip Clart & Charles B. Jones University of Hawai‘i Press Honolulu 00FMClart 7/25/03 8:37 AM Page iv © 2003 University of Hawai‘i Press All rights reserved Printed in the United States of America 08 07 0605 04 03 65 4 3 2 1 LIBRARY OF CONGRESS CATALOGING-IN-PUBLICATION DATA Religion in modern Taiwan : tradition and innovation in a changing society / Edited by Philip Clart and Charles B. Jones. p. cm. Includes bibliographical references and index. ISBN 0-8248-2564-0 (alk. paper) 1. Taiwan—Religion. I. Clart, Philip. II. Jones, Charles Brewer. BL1975 .R46 2003 200'.95124'9—dc21 2003004073 University of Hawai‘i Press books are printed on acid-free paper and meet the guidelines for permanence and durability of the Council on Library Resources. Designed by Diane Gleba Hall Printed by The Maple-Vail Book Manufacturing Group 00FMClart 7/25/03 8:37 AM Page v This volume is dedicated to the memory of Julian F. Pas (1929–2000) 00FMClart 7/25/03 8:37 AM Page vi 00FMClart 7/25/03 8:37 AM Page vii Contents Preface ix Introduction PHILIP CLART & CHARLES B. JONES 1. Religion in Taiwan at the End of the Japanese Colonial Period CHARLES B.
    [Show full text]