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Chinese society is recognized by scholars of religious diversity as a remarkable case of ancient diversity which is still very much alive. However, research in the social-sciences on religious diversity in China largely applies theories developed in the West. This article presents the current state of the models and theories in which Chinese religious pluralism is studied, and outlines the most promising developments that fully account for actual religious diversity on the ground. In particular, it develops two analytical tools: the four dimensions of society and liturgical frameworks. It then shows that these tools highlight Chinese society's stong propensity for a regulated division of religious labor. ・史幕家・輪倉考中・的林多樣件 [ABSTRACT FROM AUTHOR]

By focusing on the Chinese state's shifting policies toward Islam and its Muslim minorities, this article considers the possibilities of implementing covenantal pluralism in contemporary China. While the current socio-political conditions in China hold little promise for the realization of covenantal pluralism, there are important social and cultural sources that may be leveraged to reorient the state policy toward a more pluralistic future. This article suggests that to put down roots in China and elsewhere, covenantal pluralism must acknowledge and address the political and economic hierarchy in the world system, which are unlikely to relinquish in the foreseeable future. [ABSTRACT FROM AUTHOR]

"Religion in China" by Adam Yuet Chau explores the central role of "relationality" in Chinese religious life, focusing on the relationships between people, spirits, and spaces. The book challenges traditional approaches that categorize Chinese religions into discrete traditions and instead emphasizes lived religious experiences. Chau argues that understanding Chinese religious practices requires a relational approach that considers the interactions and dynamics between individuals and various religious entities. The book covers topics such as religious diversity, interactions with deities and ancestors, festivals and pilgrimages, ritual service providers, communities and networks, and state-religion relations. While the book is aimed at a wide audience, it may require supplementary materials for readers with limited prior knowledge of Chinese religions. [Extracted from the article]

"Old Society, New Belief: Religious Transformation of China and Rome, ca. 1st–6th Centuries" is a book that explores the religious transformations that occurred in China and Rome during the first to sixth centuries CE. The book compares the "Christianization" of the Roman Empire with the "Buddhization" of the Chinese empire, highlighting the structural similarities between the two civilizations. The authors use concrete examples to examine the interactions, influences, and accommodations that took place between the new religious beliefs and the existing beliefs and values of the host societies. While the book lacks explicit comparisons between Christianity and Buddhism, it provides valuable insights into the dynamics of cultural transformation and the power relationships between religious leaders and ruling elites in both empires. [Extracted from the article]

The article "Building Temples in China: Memories, Tourism and Identities" by Selina Ching Chan and Graeme Lang examines the revival of Daoist temples dedicated to Huang Daxian in China. The authors draw on 15 years of fieldwork in Zhejiang and Guangdong to explore the role of local government in temple rebuilding for tourism. They discuss the influence of transnational networks, issues of authenticity, management styles, and market forces. The study highlights the importance of historical connections, location, ritual performances, government support, practitioner patronage, and temple management in determining a temple's success in attracting visitors. The authors also compare successful and unsuccessful temple cases to emphasize the significance of government and practitioner support, as well as effective marketing and branding strategies. [Extracted from the article]

The article examines the role of religious freedom and diversity on China's sustainable economic growth. It mentions that the religions of Chinese are responsible for the creation of a workforce ready for success. It notes the role of the country's movement to religious diversity as a source of innovation for growth in the economy. It also emphasizes the mechanisms by which religious freedom can contribute to the growth of the economy as suggested by the religious economies theory.

This paper shows how the experiences of young Muslims in Hong Kong reveal an alternative account of multiculturalism to that which is often portrayed in works about young Muslims in the West. It presents the everyday multicultural experiences of young people as an important resource to understand the lived experience of ethnic and religious diversity. This discussion is framed by the experiences of a multiethnic sample of young Muslims in Hong Kong. Their experiences demonstrate a pragmatic negotiation of cultural difference and a disinterested acceptance of popular racism. These attitudes are argued as being an adaptation to the popular racism pervasive in Hong Kong culture. Despite the racism they experience, the young Muslims argue that they are safe and very free in the territory, a matter that influences the perception of the racism they encounter. The fact that Islam is not perceived as a threat in Hong Kong society provides an alternative understanding of young Muslims as minorities in the post 9/11 era. It is argued in conclusion that understanding what young Muslims value about life in Hong Kong enables us to recognise alternative representations of multiculturalism and to consider how a variety of different dynamics influence the everyday lives of religious and ethnic minorities as citizens in multicultural societies. [ABSTRACT FROM AUTHOR]

In the first part of this article, the author tries to clarify a set of interconnected concepts--religious plurality (diversity), pluralization, and pluralism. As a descriptive concept for sociological theorizing, social pluralism is further differentiated into legal, civic and cultural arrangements. Modern pluralization may have started accidentally in the United States of America, but it has become a general trend in the world. In the second part, the author argues that the predominant type of Church--State relationship in the world today is neither monopoly nor pluralism, but oligopoly. More importantly, the theoretical propositions based on the studies of monopoly-pluralism are not applicable without substantial modification to explain oligopoly dynamics. The China case shows that in oligopoly, increased religious regulation leads not necessarily to religious decline, but to triple religious markets: the red market (legal), black market (illegal) and grey market (both legal and illegal or neither legal nor illegal). [ABSTRACT FROM AUTHOR]

Since the articles by Fenggang Yang and Barbara Theriault are so rich, the author's response is merely intended to add some considerations about the need to distinguish between religious pluralism and religious diversity, about the importance of studying the regulation of religion, and about the methodological consequences of religious diversity for sociological research. [ABSTRACT FROM AUTHOR]

Addresses moral orthodoxy in sixteenth- and seventeenth-century China. Moral orthodoxy and religious pluralism in China; Discussion on the eternal mother tradition; Challenge to state and political authority.

Religious diversity in China has attracted considerable scholarly attention in both Anglophone and Sino-phone academia. Based on the quantitative and qualitative evidence in a representative sample of doctoral and master's dissertations successfully defended in reputable Chinese academic institutions, this article identifies two characteristics associated with the usage of 'religious diversity' in contemporary Chinese scholarship. Firstly, 'religious diversity' is prominently applied to depict inter-religious rather than intra-religious relations. Secondly, 'religious diversity' is often discussed along with ethnic diversity. These patterns confirm, and further illustrate, a notable theme in the China-focused English scholarly works on religious diversity, namely, that the Chinese state plays a predominant role in the making and shaping of the country's religious diversity. Moreover, the meaning, implication, and usage of the very concept of 'religious diversity' in contemporary Chinese scholarly discourse are also likely to have been directly influenced by the policies and rhetoric of the Chinese state. [ABSTRACT FROM AUTHOR]

The article focuses on the modernization that is happening in China amidst religious diversity and rapid development. It mentions that cultural values in the country is regulated by a powerful party-state preoccupied by loyalty claims of the diverse ethnic and religious groups and is aimed on the formation of commonalities. It also discusses the role of the Communist Party on the modernization in the country and the rapid economic development experienced in the country.