By Chee-Beng Tan
It is a well timed publication that fills the space within the examine of chinese language abroad and their religions within the international context. wealthy in ethnographic fabrics, this can be the 1st complete publication that exhibits the transnational spiritual networks one of the chinese language of other nationalities and among the chinese language abroad and the areas in China. The booklet highlights various non secular traditions together with chinese language renowned faith, Buddhism, Christianity and Islam, and discusses inter-cultural impacts on religions, their localization, their value to cultural belonging, and the transnational nature of spiritual affiliations and networking.
Readership: students, postgraduate scholars and normal public who're attracted to the examine of chinese language in a foreign country, quite almost about spiritual association.
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Additional info for After Migration and Religious Affiliation : Religions, Chinese Identities and Transnational Networks
However, these Chinese religions have been highly Indonesianized in order to survive and to be accepted as “Indonesian religions”. Agama Khonghucu6 Although Khong Kauw had a temple in Surabaya known as Boen Bio (᮷ᓉ, Wen Miao) built in the 19th century, it developed into a 5 Pancasila has five principles, the first principle says: Belief in one supreme god (Ketuhanan yang mahaesa). It does not indicate that one has to be a Muslim in order to be accepted as a Pancasila-ist. As long as the person believes in one supreme god, he/she is already an Indonesian who accepted the state ideology.
Indd 9 Towns in Java where Mazu temples are located. 24-07-2014 11:08:33 b1751 10 After Migration and Religious Affiliation: Religions, Chinese Identities and Transnational Networks After Migration and Religious Affiliation The celebration of Mazu’s birthday I first learned about the celebration of Mazu’s birthday at the Kim Hin Kiong temple in Gresik in the year of 2006 in Pasuruan, when I was there for a visit. A man who was preparing for the journey told me he was taking the kimsin (effigy) of Mazu for a birthday party at the Kim Hin Kiong and he advised me to go there, too, because it was a big celebration, which I should not miss.
In particular, he analyzes the temples of deities associated with particular localities in China and temples of deities associated with particular lineages and their spread overseas. These temples of locality deities and ancestral deities form a bridge between the Chinese overseas and the ancestral homeland. His analysis of the Guangze Zunwang temples and Huize Zunwang temples show that many of these temples and related Chinese clan associations in Southeast Asia organize pilgrimages to the original temples in China and these pilgrimages are usually combined with touring selected sites, hence promoting “pilgrimage tourism”.