Folk Buddhist Religion

Overmyer, Daniel L.

doi:10.4159/harvard.9780674183179

Cited by 137 publications

(3 citation statements)

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“…Scholars since Weber have reasonably suspected and often found that religions of similar worldviews tend to feature believer exchanges (Babchuk and Whitt 1990; Sherkat 2014). Our evidence supports the affinity statement that Buddhism, folk religions and syncretic beliefs are culturally close and often overlap in practice (Overmyer 1976; Yang and Hu 2012). It is neither surprising that atheists and agnostics exchange members given their shorter distance on a religious continuum.…”

Section: Discussionsupporting

confidence: 86%

Decomposing Immigrants’ Religious Mobility: Structural Shifts and Inter-religion Exchanges among Chinese Overseas Students

Yang

2018

Review of Religious Research

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The religious mobility of immigrants has rarely received a systematic investigation that separates the two mutually exclusive mechanisms: the structural shift that occurs due to an overall environment favorable to certain religions, and the exchange effect that occurs when people voluntarily flow between any pair of two religions. Chinese overseas students constitute the largest foreign student body in the US whose religious mobility pattern remains unexplored and may differ significantly from other types of immigrants in earlier generations, especially regarding the assumed growth of Christianity and changes within other religions and non-religions. Applying quasi-symmetry log-linear model to the pre- and post-immigration religious identifications in a new sample of Chinese oversea students collected from the Midwest in 2016 (n = 916), this study shows that (1) Abrahamic religions including Christianity and Islam have the biggest structural advantage; (2) Eastern religions including Buddhism, Chinese folk religions, and generic polytheism have suffered from structural disadvantages; (3) religious nones (i.e. atheists and agnostics) have remained relatively stable with little structural variation; (4) net of the structural effects, there is a higher level of mutual exchange of members between Buddhism and polytheism, between atheism and agnostic, and between Christianity and atheism.

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Section: Discussionsupporting

confidence: 86%

Decomposing Immigrants’ Religious Mobility: Structural Shifts and Inter-religion Exchanges among Chinese Overseas Students

Yang

2018

Review of Religious Research

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“…While such sectarian religion was far more successful in Japan than in China (Overmyer, 1976) 27 , it nonetheless always threatened the legitimacy of the state, and while Christianity won state support for a few decades, it was ultimately deemed too foreign, and ruthlessly exterminated in the early part of the seventeenth century. In other words, any time a Japanese sectarian movement began to challenge 26 ".the Jesuit-inspired Khirishitan [Christian] groups followed the general pattern of tightly knit religious societies in Japan during the medieval period, like the True Pure Land sect or the Nichiren sect.…”

Section: India and Japan: Contesting Dharma And Shukyomentioning

confidence: 99%

Mind and mood in the study of religion

Laine

2010

Religion

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a b s t r a c tThis paper is a reflection on the attempt of authors like E. Valentine Daniel, S.Balagangadhara, Daniel Dubuisson, Timothy Fitzgerald and Tomoko Masuzawa to argue that the word "religion" is most appropriately used to describe Christianity but that it tends to distort description and analysis of nonwestern traditions. My concern is to correct their tendency to divide the world between east and west by using Daniel's (and C.S. Peirce's) notions of Mind and Mood to analyze a variety of religious traditions, east and west, that fulfill different social and cultural functions, and thus relate to definitions of words like "religion" and "dharma" and "shukyo" in a variety of ways.

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“…In traditional times, there were numerous cooperatives and organizations set up by villagers themselves to serve their various needs. Some folk sectarian groups and secret societies possessed great political potential to mobilize thousands, even millions, of followers to resist outside intruders or the oppressive state (Dai Xuanzhi, 1973;Naquin, 1976;Overmyer, 1976;Perry, 1980;Ma Xisha, 1986;Esherick, 1988). However, both those sectarians that transcended parochialism, such as the Society of Heaven and Earth and the White Lotus, and those based on village communities, such as the Red Spears, were after all different from the Communist Party, a tight-knit and highly disciplined organization.…”

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confidence: 99%

Prometheus of the Revolution

Chang

2009

Modern China

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The development of modern education beginning in the late nineteenth century created a new type of educator—the public school teacher—in rural China. This article examines why rural school teachers turned out to be the vanguard of the Chinese communist revolution in the countryside. Most rural teachers, it shows, were young men in their twenties from humble farming families. Their age and background made them energetic and critical, and their training and profession made them the modern intellectual elite in rural villages and towns. But their poor living and working conditions did not live up to either their education or their expectations. This situation caused the radical and revolutionary ideas sowed in their minds during their professional training to take root. A large number of them thus joined the Communist Party and carried the torch of the urban-born communist movement into the countryside.

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Folk Buddhist Religion

Cited by 137 publications

References 0 publications

Decomposing Immigrants’ Religious Mobility: Structural Shifts and Inter-religion Exchanges among Chinese Overseas Students

Decomposing Immigrants’ Religious Mobility: Structural Shifts and Inter-religion Exchanges among Chinese Overseas Students

Mind and mood in the study of religion

Prometheus of the Revolution

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