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Religion in China: Survival and Revival under Communist Rule, by Fenggang Yang
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Religion in China survived the most radical suppression in human history--a total ban of any religion during and after the Cultural Revolution. All churches, temples, and mosques were closed down, converted for secular uses, or turned to museums for the purpose of atheist education. Over the last three decades, however, religion has survived and thrived even as China remains under Communist rule. Christianity ranks among the fastest-growing religions in the country, and many Buddhist and Daoist temples have been restored. The state even sponsors large Buddhist gatherings and ceremonies to venerate Confucius and the legendary ancestors of the Chinese people. On the other hand, quasi-religious qigong practices, once ubiquitous, are now rare. All the while, authorities have carried out waves of atheist propaganda, anti-superstition campaigns, severe crackdowns on the underground Christian churches and various ''evil cults.'' How do we explain religion in China today? How did religion survive the eradication measures in the 1960s and 1970s? How do various religious groups manage to revive despite strict regulations? Why have some religions grown fast in the reform era? Why have some forms of spirituality gone through dramatic turns? In Religion in China, Fenggang Yang provides a comprehensive overview of the religious change in China under Communism.
- Sales Rank: #921529 in Books
- Published on: 2011-10-28
- Released on: 2011-10-28
- Original language: English
- Number of items: 1
- Dimensions: 5.70" h x .70" w x 8.10" l, .75 pounds
- Binding: Paperback
- 264 pages
Review
"Yang's book Religion in China has brilliant chapters, some controversial but all provacative and worth considering." --The New York Review of Books
"Yang's argument cuts to the heart of contemporary discourses, and does so in a manner that is both nuanced and thought-provoking. Brilliant work; very highly recommended." --Sociology of Religion
"This book, or at least the key parts of it, should be required reading in graduate seminars that cover the new paradigm. Yang's argument cuts to the heart of contemporary discourses, and does so in a manner that is both nuanced and thought-provoking. Despite the complexity of the theoretical issues at hand, this is also a very accessible work, with
enough detail to interest sinologists, yet not enough to burden nonspecialists--no
easy task! Brilliant work; very highly recommended."--Sociology of Religion
"Fenggang Yang, a sociologist at Purdue University, takes readers of his new book Religion in China on an overview tour of this dramatic historical peregrination... readers interested mainly in seeing this market framework applied to the dramatic changes in Chinese religion since 1949 will find much in Yang's book that is valuable and insightful." --American Journal of Sociology
"Yang's arguments about the factors driving religious change in China demand our attention." --The Christian Century
About the Author
Fenggang Yang is Professor of Sociology and Director of the Center on Religion and Chinese Society at Purdue University.
Most helpful customer reviews
5 of 5 people found the following review helpful.
Contemporary review of Chinese spirituality
By Rev. Brad Karelius
As a professor of world religions for 40 years I found this unique book on Chinese religion and society by a Chinese author of great help to my classroom teaching. There are very few books on Asian religion by Asian authors. This book reminds me that in spite of political oppression through the centuries, Buddhism, Taoism, Confucianism and folk religion have been and are powerful cultural forces deeply ingrained into Chinese consciousness. As China grows in affluence and political importance in the world, the teaching and revelations of the Chinese religions will revitalized their society with a renewed sense of compassion and social justice.
4 of 4 people found the following review helpful.
Now the best and most readable summary of religion in China
By Donald M. Bishop
It's not easy to have a clear picture of the state of religion in China. There are five official religious associations (Protestant, Catholic, Muslim, Buddhist, and Taoist) recognized by the Chinese government and Communist Party, but growing millions of other believers worship at "house" or "underground" churches and congregations. Many Chinese are still believers in older "folk religions." All religious belief and practice -- especially Buddhism in Tibet and Islam among Uyghurs in Xinjiang province -- are subject to vigilance by the authorities, and China's prisons and labor camps contain many believers. They are joined by those labeled by the authorities as "cults."
Professor Fenggeng Yang's book surveys China's religious policies since 1949, how the Chinese government and Communist Party define religion and advocate Marxist atheism, how they "regularize" religion with the five associations that are under dual government and Party control, and -- in spite of the controls -- the current vitality of religion in China.
The author, a sociologist, introduces some useful concepts. For instance, there's a clarifying division of religion as "red" (legal), "black" (banned), and "gray" (ambiguous). Professor Yang concludes that when black religion is suppressed and red religion is tightly restricted, then gray religion will surely emerge.
The author, who teaches sociology at Purdue University, has now written the best and most readable review of the state of religions in China, full of analysis and insight.
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1 of 1 people found the following review helpful.
Review for the Kindle Edition of Religion in China
By Michael Hunter
Dr. Yang's book is an interesting endeavor into the complicated nature of not only religion and the state, but specifically religion and the Communist point of view in China. While there are clearly stated facts with good data and sources, I did notice some parts of the text that did mislead me as to his conclusion, however. Nonetheless, Yang clearly showed his reasoning for why religious sociologists should move away from the secularization theory and more toward an empirical, or working market theory of understanding the dynamics of religion and the state.
In the beginning of the book, the author spends a considerable amount of time explaining the current held theories in understanding religion and how they are applied to societies throughout the world. He then goes on to explain why these simply do not work in modern times, and speculates that they were never truly as accurate as they should be. The author felt that a general theory should be applicable to all societies without the need for multiple exceptions, as per the general understanding of the scientific method. He also points out that the previous opinions, especially about Chinese religion, were often tinged with stereotypical assumptions made from a Western point of view. However, as mentioned, he also clearly proceeds to show how these old theories of the progression of religious belief (a declining state directly related to increased development) had not, nor currently apply correctly in the West. New theories must be made, or at the very least, the given questions must be addressed in a different manner. I feel the author states the case for this quite well, but I was often confused on what his point actually was until much later in the book. Even then, it felt like two conclusions within one. It was a logical progression, though.
What I find to be the most beneficial contribution from this book is the author's extensive definition of the various levels and types of religion(s). At first, I had thought the author would talk more directly about each individual religion in China, but in actuality, he developed a framework in which all religion could be viewed and examined according to collected data. By the end of the book, it was clear how this system could be applied to all societies, in some way. That being the case, I felt like I could perceive the often differing relations of certain religions and 'pseudo-religions' with their respective nation or state government. If the author's table were used as a measuring stick for policy making, I feel it would be rather fair across the board for the various types of religions and organizations as they apply for benefits (such as tax breaks). However, as he also pointed out, not all groups can be properly identified, as different people feel it to be a different thing altogether, with differing degrees of significance and ritual. In the context of Communist China, this is especially so, as certain practices had relied on identifying more with their cultural roots rather than their religious ones in the reform era, as religiosity is still being stifled to a large extent. The Qigong movement is a good example, with Falun Gong being a comparable qigong practice that refused to downplay its religious applications (and is now outlawed and highly persecuted).
A large misconception I had of China, to begin with, was their current approach to religious practice. I grew up in America only hearing about the persecutions, so when I read about sanctioned religious practice being present since the 1980s, I was understandably confused from my ignorance. However, the author spent a great deal of time explaining the roots of the Cultural Revolution, the Atheist mindset in the CCP, and the concessions of the reform era in China. It was at this point that the complex beast of "Communist China" came into focus, outside of preconceived ideas on the role that the government takes in relation to religious practice. I was concerned at first that the persecutions were being downplayed by the author (as it is clear that not everything is Western propaganda from the Cold War), but later chapters clarify the ongoing struggle of what he would call the Black and Gray market groups of religious practitioners.
The market theory that the author presents is the central focus of many chapters in the book, as this is the heart of the new approach to understanding religion in a complex society. There is the Red, Black and Gray markets that stand for the sanctioned, outlawed, and debatable groups in China, respectively, and each group is explained in great detail. In the final chapter, this approach is given meaning in the author's assertion that all societies exist in a oligopoly between the state and religious practice. Very few places have outlawed religion outright in history, and in the same vein, very few have allowed complete freedom without a certain level of favoritism being displayed toward a particular religion. It can be inferred as to whether this is to control the masses or not, as the author does not state the implications outright--only the state and repercussions of this type of 'market.'
While that might seem as the final conclusion of his theory on religion in modern society, the author takes it one step further and reiterates something he had briefly discussed in chapter one: religious pluralism. This is the one thing that is most often highly misunderstood, and typically leads to the dysfunctional market systems mentioned above, in that there is a belief that if more religions exist in a society, the less religious that people will become, among other ends. In truth, religious pluralism does not appear to make individuals pluralistic, but does allow for a more open degree of freedom for each religion to flourish among those individuals who are inclined to pursue it in the first place. In other words, having mosques in a Christian state will most likely not create a dominance of Muslims at any particular time, but it will allow for the religious needs of the people (as well as those immigrating in) to be met. I feel this is truly the central theme of this book: Religion is a non-quantifiable need within the human being, and if not met or is restricted, will be manifested in various forms, which may be viewed within a tripartite market system as is presented in this book.
The author states that pluralism is the overall trend of developing nations. He does not imply that democracy (and to a greater extent, capitalism) is necessary to emerge in that same vein, but that simply people have this need and it will eventually be met somehow, regardless of the amount of pro-, anti- or irreligious education that exists. This can be seen as a phenomena of the human species, in some way, and is still very much alive and well in the world, though "sanctioned" religious activity appears to be declining in most of the developed world. The author presents data showing that the "Black" and "Gray" markets are, in fact, emerging at a rapid rate, whether legally opposed or merely socially and traditionally. That being the case, more research and reeducation needs to be done in the realm of understanding what religious pluralism actually is, to hopefully create an environment of tolerance and coexistence, rather than of violence. After all, the cultural significance of religion must not be forgotten, in terms of both historical and modern psychological significance. This book does much to create the necessary groundwork for this endeavor.
As a closing note for future readers, the kindle version is of great quality, though some of the tables were difficult to read at first glance. The notes feature works well, and there are plenty of highlighted portions of the text. In addition, as far as the completed percentage goes, in relation to the digital format, there is nearly half the book devoted to the author's in depth notes and sources. I would recommend this for academic study, as it easily encompasses a great deal of study in and around the sociology of religion.
Michael Hunter
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