Goddess across the Taiwan Strait: Matrifocal Ritual Space, Nation-State,and Satellite Television Footprints

Yang, Mayfair Mei‐hui

doi:10.1215/08992363-16-2-209

Cited by 53 publications

(17 citation statements)

References 19 publications

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“…Given the politically charged modernist efforts to rid Chinese society of “superstitions” by both the Kuomintang and Communist governments (Nedostup 2010), the persistence of folk religion in both mainland China and Taiwan might be surprising to the secularist modernists. Indeed, it is an apparent failure of the Chinese Communists who have tried so hard to eradicate all religion and have implemented atheist propaganda through all social institutional means (Yang 2012). Both mainland China and Taiwan have been undergoing rapid modernization.…”

Section: Resultsmentioning

confidence: 99%

“…The three types of folk religion are conceptually distinguishable in their dimensions of belief and organization (see Figure 1). Although all kinds of religions have ritual practices invoking the supernatural, some of them have more developed belief systems and organizational structures (Yang 2012:25–44). Specifically, sectarian folk religion tends to have a more developed belief system and more developed organizational structure; thus, it is closer to the fully developed religions of Christianity and Buddhism.…”

Section: What Is Chinese Folk Religion?mentioning

confidence: 99%

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Mapping Chinese Folk Religion in Mainland China and Taiwan

Yang¹,

2012

Scientific Study of Religion

147

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The revival of folk (popular) religion in China in the last three decades has been noted in many publications and documented in ethnographic studies. However, until now there has been no quantitative study that provides an overall picture of Chinese folk-religion practices. This article is a first attempt to draw the contours of Chinese folk religion based on three recent surveys conducted in mainland China and Taiwan. Three types of folk religion are conceptualized: communal, sectarian, and individual. Different types of folk religion may have different social functions and divergent trajectories of change in the modernization process. At present, in spite of the dramatic social, political, and cultural changes in modern times, the adherents of folk religion still substantially outnumber the believers of institutional religions in Chinese societies.

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Section: Resultsmentioning

confidence: 99%

Section: What Is Chinese Folk Religion?mentioning

confidence: 99%

Mapping Chinese Folk Religion in Mainland China and Taiwan

Yang¹,

2012

Scientific Study of Religion

147

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“…The global process of creation of electronic communities (Schein, 1999(Schein, , 2002Yang, 2004) or virtual neighbourhoods (Appadurai, 1997) by a genre of visual communications was and is certainly not rooted in any ideology. When programming was sponsored by government budgeting and viewership was limited, programme profi ling acquired religious, patriotic and familial contours.…”

Section: Glimpses Into Television Sagamentioning

confidence: 99%

“…These electronic communities shared a language that many may have believed was transient, as it was devoid of cultural meanings. But as others would contend, these supra-national or sub-national electronic communities have subsequently emerged as 'sites of allegiance' (Morley and Robins, 1995;Yang, 1997Yang, , 2004. These sites of allegiance are not necessarily just political.…”

Section: From Global To Regional Flowsmentioning

confidence: 99%

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Commodity Culture and Porous Socio-Religious Boundaries

Mehta

2010

South Asia Research

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Based on fieldwork, this article portrays the deep infl uence exercised by modern media on the women in a Muslim neighbourhood in Delhi during the past 30 years. While visual media consumption was earlier largely tabooed and restricted, today's consumers of media products appear signifi cantly infl uenced by a media-driven commodifi cation of culture. The research fi ndings indicate that a revision of 'traditional' assumptions about the lifestyles and thought patterns of Muslim women, at least in this particular neighbourhood in Delhi, is required to understand the current daily realities of Muslim women's lives in South Asia.

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Sacred Space

Rao¹

2018

The International Encyclopedia of Anthropology

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Sacred space has an ambivalent status. It is located in the here and now and at the same time functions as an opening to another world. Sacred spaces are thresholds to a larger universe. They allow humans to communicate with gods and spirits. To capture the ways in which spiritual power is enshrined in places, buildings or landscapes, it is necessary to consider the association of sacred spaces with material objects, collective rituals, and bodily orientations. Sacred spaces may be known, demarcated or even embellished, or they could be unknown, hidden, and secret. Identifying and appropriately treating them requires the agency of mediating personnel. Religious authorities facilitate rituals that enliven sacred spaces and maintain their holy status. The body is central to this process. It engages in a dialectical process of making space holy and absorbing the sacred energy of cosmologically significant spaces.

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Goddess across the Taiwan Strait: Matrifocal Ritual Space, Nation-State,and Satellite Television Footprints

Abstract: Mayfair Mei-hui Yang teaches in the anthropology and religious studies departments at the University of California, Santa Barbara. She is working on a book manuscript titled “Re-Enchanting Modernity:Sovereignty, Popular Rituals, and Indigenous Civil Society in Coastal China.”

Cited by 53 publications

References 19 publications

Mapping Chinese Folk Religion in Mainland China and Taiwan

Mapping Chinese Folk Religion in Mainland China and Taiwan

Commodity Culture and Porous Socio-Religious Boundaries

Sacred Space

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