By Chee-Beng Tan
It is a well timed booklet that fills the space within the research of chinese language in another country and their religions within the international context. wealthy in ethnographic fabrics, this is often the 1st entire ebook that exhibits the transnational non secular networks one of the chinese language of alternative nationalities and among the chinese language abroad and the areas in China. The e-book highlights varied non secular traditions together with chinese language renowned faith, Buddhism, Christianity and Islam, and discusses inter-cultural affects on religions, their localization, their value to cultural belonging, and the transnational nature of non secular affiliations and networking.
Readership: students, postgraduate scholars and normal public who're drawn to the learn of chinese language in another country, really on the subject of spiritual association.
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Additional resources for After Migration and Religious Affiliation : Religions, Chinese Identities and Transnational Networks
Gods, Ghosts, and Ancestors: The Folk Religion of a Taiwanese Village. Los Angeles: University of California Press. ). 2004. Diaspora, Identity and Religion: New Directions in Theory and Research. London and NY: Routledge. Kumar, P. ). 2006. Religious Pluralism in the Diaspora. Leiden and Boston: Brill. Lee, Joseph Tse-Hei. 2007. ), pp. 247–266. Singapore: Chinese Heritage Centre. ). 2003. Religion in China Today. Cambridge (England), New York: Cambridge University Press. Pulis, John W. ). 1999.
3. Chinese worship place — The klenteng without Buddhist elements. These can be transformed into wihara. General Sunarso, the head of State Intelligence Body, disagreed with Oka’s view. He stated that all klentengs are the traditional Chinese worship places. They have to be transformed into wiharas. indd 31 24-07-2014 11:08:06 b1751 32 After Migration and Religious Affiliation: Religions, Chinese Identities and Transnational Networks After Migration and Religious Affiliation As mentioned earlier, the “Indonesianization” of klenteng took place soon after Suharto took over power, especially in East Java where all the klenteng were called tempat ibadat (ibadah, a worship place).
Tan, Chee-Beng. 2013. ), pp. 417–429. London: Routledge. Watson, J. L. 2004. ” In Village Life in Hong Kong: Politics, Gender, and Ritual in the New Territories, J. L. Watson and R. S. ). Hong Kong: Chinese University Press. Widodo, Johannes. 2008. ” Paper presented at the IUAES Congress in Kunming July 2008, ‘Urban Symbolism and Hypercity’ session. Xu, Xiaowang. 2007. Mazu xinyang shi yanjiu (A Study of the History of Mazu Beliefs). Fuzhou: Haifeng Chubanshe. indd 17 24-07-2014 11:08:37 May 2, 2013 14:6 BC: 8831 - Probability and Statistical Theory This page intentionally left blank PST˙ws b1751 After Migration and Religious Affiliation: Religions, Chinese Identities and Transnational Networks 2 STATE AND “CHINESE RELIGIONS” IN INDONESIA: CONFUCIANISM, TRIDHARMA AND BUDDHISM DURING THE SUHARTO RULE AND AFTER* Leo Suryadinata State and “Chinese Minority Religions” For political scientists and political sociologists, “state” is an important actor to be considered in dealing with communities and societies in developing societies.