Text and Context: Redemptive Societies in the History of Religions of Modern and Contemporary China

In recent years, scholars of modern and contemporary Chinese religion have turned their attention to the subject of “redemptive societies”, a term coined by Prasenjit Duara in 2001 to refer to groups such as the Yiguandao, the Daoyuan, the Tongshanshe , the Wushanshe, and others which had a major socio-religious impact during the Republican period. Spiritually authoritative or sacred texts play a number of crucial roles within redemptive societies. First and foremost, of course, they record and codify a redemptive society’s beliefs and rituals and are thus key sources for the analysis of these aspects of a specific religious system. As obvious as this may appear, such analyses have not been carried out for many of these texts, which more commonly serve as quarries in which to collect data on the organizational structure or social and political history of a particular group. Research that takes the doctrinal systems encoded in modern redemptive societies’ sacred texts seriously has been fairly rare. We have therefore put together an international team of scholars from Europe, Taiwan, Canada, China, Hong Kong, and Japan to focus on the textual and contextual histories of redemptive societies, with an eye toward giving their past – and their future – the attention they deserve

Migrating Buddhas and Global Confucianism: The Transnational Space-Making of Taiwanese Religious Organizations

This project explores the global spread of the two Taiwanese religious organizations Foguangshan (佛光山, “Buddha’s Light Mountain”) and Yiguandao (一貫道, “Way of Pervading Unity”) by applying the theoretical framework of transnational social spaces. Particularly since the gradual relaxation of political restraints in 1980s Taiwan, both religious organizations have started to spread their religious and cultural traditions on a global scale. Their endeavours connect, cross, and inhabit countries affected by Chinese migration as well as facilitate border-crossing spatial arrangements such as transnational communities (including Chinese diaspora / Chinese cultural sphere / Buddhism)

Text and Context: Redemptive Societies in the History of Religions of Modern and Contemporary China

In recent years, scholars of modern and contemporary Chinese religion have turned their attention to the subject of “redemptive societies”, a term coined by Prasenjit Duara in 2001 to refer to groups such as the Yiguandao, the Daoyuan, the Tongshanshe , the Wushanshe, and others which had a major socio-religious impact during the Republican period. Spiritually authoritative or sacred texts play a number of crucial roles within redemptive societies. First and foremost, of course, they record and codify a redemptive society’s beliefs and rituals and are thus key sources for the analysis of these aspects of a specific religious system. As obvious as this may appear, such analyses have not been carried out for many of these texts, which more commonly serve as quarries in which to collect data on the organizational structure or social and political history of a particular group. Research that takes the doctrinal systems encoded in modern redemptive societies’ sacred texts seriously has been fairly rare. We have therefore put together an international team of scholars from Europe, Taiwan, Canada, China, Hong Kong, and Japan to focus on the textual and contextual histories of redemptive societies, with an eye toward giving their past – and their future – the attention they deserve

Text and Context: Redemptive Societies in the History of Religions of Modern and Contemporary China

In recent years, scholars of modern and contemporary Chinese religion have turned their attention to the subject of “redemptive societies”, a term coined by Prasenjit Duara in 2001 to refer to groups such as the Yiguandao, the Daoyuan, the Tongshanshe , the Wushanshe, and others which had a major socio-religious impact during the Republican period. Spiritually authoritative or sacred texts play a number of crucial roles within redemptive societies. First and foremost, of course, they record and codify a redemptive society’s beliefs and rituals and are thus key sources for the analysis of these aspects of a specific religious system. As obvious as this may appear, such analyses have not been carried out for many of these texts, which more commonly serve as quarries in which to collect data on the organizational structure or social and political history of a particular group. Research that takes the doctrinal systems encoded in modern redemptive societies’ sacred texts seriously has been fairly rare. We have therefore put together an international team of scholars from Europe, Taiwan, Canada, China, Hong Kong, and Japan to focus on the textual and contextual histories of redemptive societies, with an eye toward giving their past – and their future – the attention they deserve

Moral Mediums : Spirit-Writing and the Cultural Construction of Chinese Spirit-Mediumship

Philip Clart examine la profession de médium en tant que champ culturel contesté de la religion populaire chinoise. À partir de ses propres recherches de terrain, de sources premières telles que des livres de morale et de l’étude de la médiumnité au travers de la sphère culturelle chinoise, il démontre l’existence d’interprétations différentes et parfois rivales de la médiumnité. Il décrit en particulier la vision que l’on en a parmi les tenants taïwanais du culte de l’écriture automatique (« les salles du Phénix »), où la profession de médium est régie par les règles d’un univers moral. Puisque les dieux sont des forces morales, le médium qui en est possédé ne peut être qu’une personne que sa valeur morale rend agréable aux dieux. La moralité devient la précondition et la base de la transcendance ; l’union entre la divinité et le médium est ainsi perçue comme se produisant entre deux entités d’essence semblable.Philip Clart addresses spirit-mediumship as a contested cultural field in Chinese popular religion. Drawing on his own field research, primary texts such as morality books, and studies of spirit-mediumship across the Chinese cultural sphere, he demonstrates the existence of different and sometimes competing interpretations of mediumship. In particular, he describes the views held among Taiwanese spirit-writing cults (“phoenix halls”), where mediumship is governed by the rules of a moral universe. Since the gods are moral forces, so the medium possessed by them must be a person whose moral cultivation renders him or her akin to the gods. Morality becomes the precondition and basis of transcendence, and the union of deity and medium is thus seen as occurring between two entities that are essentially alike