Globalization and Religion

What is the meaning of love in modern Chinese politics? Why has ai 愛  (love) been a crucial political discourse for secular nationalism for generations of political leaders as a powerful instrument to the present day? This book offers the first systematic examination of the ways in which the notion of love has been introduced, adapted, and engineered as a political discourse for the building and rebuilding of a secular modern nation, all the while appropriating Confucianism, Christianity, popular religion, ghost stories, political religion, and their religious affects. The insights of this exploration expand not only the discussion of the role of emotions in the project of Chinese modernity, but also the study of affective governance and religious nationalisms around the world today.

The process of globalization, which has influenced many dimensions of human life, is an obligatory process that transforms contemporary human destiny. However, this does not mean that it cannot be acted upon; those following the project of globalism (or Westernism, or even Americanism) know that an active role can be played in this process. Within the field of cultural studies, attention has been paid to the economic, industrial, and political dimensions of globalization. Still other researchers are studying the role of religion in this process. This article investigates the complex interplay between globalization and religion. Then, various types of collaboration between religion and media are explored as an important element of globalization. Finally, the specific position of Islam is outlined in the context of these changes.

Tzu Chi (Ciji), a lay Buddhist charitable movement under monastic leadership, stands out among the new and large-scale Buddhist organizations in Taiwan, for its continuous focus on medical care. Presently it runs an island-wide medical network in Taiwan and the largest bone marrow databank of the Chinese diaspora. How and why is medical care important to Tzu Chi? What makes Tzu Chi's medical charity Buddhist? This paper focuses on the core of medical concerns in the Tzu Chi movement and the impact Tzu Chi's mission has on medical practice in Taiwan. I will give a brief history of Tzu Chi's medical charity, to show how it unfolds into an engaged Buddhism and the sacralization of its medical practice. I will argue that the process of bestowing sacramental meanings on the scientific is a Buddhist comment on modern medical practice-a sacralization of medical science.

Blue China Yellow China Coastal (extending beyond China's borders) Continental Progressive Conservative Revolutionary Reformist/reactionary Outward-focused Inward-focused Major Blue China determinant: Protestant Modernism Factors of importance (Treadgold 1973), ❖ A "social gospel" had risen in the West during the second half of the 1800s, which starting to influence the teachings in the missions in (primarily Blue) China ❖ Dominance of pietism slowly receded in Protestant missions ❖ Catholic missions continued to "miss the boat," papal ban on tolerating Chinese traditions in Christian liturgy limited Catholic outreach ❖ Creation of a "modernist elite" in Blue China that would hold considerable-or even, disproportional-political sway over the coming decades Introduction: Blue China and Yellow China Marie-Claire Bergère coined the concept "Blue China" when elaborating the background of Sun Yat-sen. By the turn of the 20 th century, Blue China, Bergère stated, consisted of the country's coastal regions, treaty ports, and overseas communities, was outward-focused, maritime, modernist, and revolutionary, and stood in opposition to the "Yellow China" found in the country's inward-focused, conservative, traditional, continental hinterlands (Bergère 1998, 20-23).

The following report studies the topic of “Democracy Vs Dictatorship: The Study of China’s People’s
Democratic Dictatorship”.
This report provides an overview of the Evolution of China’s rule under Dynasties to the present
People’s Republic of China (PRC).
This report studies the reign of Mao Zedong and his emergence to power and The Role of Chinese
Communist Party during Mao’s Period.
The report also analyses the Influence and Role of Ideology and its importance in a country like China
who are bound to their traditional culture.
This report also studies China in 21st century under Xi Jinping’s reign and projects the possible
scenarios of authoritarianism in 2020.

Based on oral history interviews and archival sources, this essay analyzes the religious affiliation between Sora villagers in the highlands of eastern India with Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) members in the American Midwest. The relationship between these distinct groups transposed a pattern of interactions between highlands and lowlands in upland Asia to a new globalized space in the late twentieth century. Conceiving of “conversion” as a broad analytic trope to discuss various individual, group, and organizational transformations, this essay argues that “converts” in the Sora highlands and American plains instrumentalized their relationships with the other for their own ends. In the Americans, the Sora found a new patron for long-standing client-patron relationships between highlands people and valley people. In the Sora, the Americans found an “indigenous other” who could be used to justify reforms within their local church body along more cosmop...

Based on an ethnographic study of a lay Buddhist organization in contemporary Malaysia called the Kuan-yin Contemplative Order (KYCO), this paper looks into the inclusive spiritualism KYCO engenders by situating the organization and the religious universalism from which it emerges in the cultural and historical context of "redemptive societies"-a religious tradition that was established during the late imperial era of China and exploded during the early twentieth century into the cities and spread to Southeast Asia. While the ongoing racial politics and simmering religious tensions in Malaysia limit what followers of KYCO can realistically hope to achieve in terms of realizing a more peaceful and equitable existence, these perennial issues and challenges do not stop them from pursuing the ideals of the Bodhisattva-one who out of compassion delays her/his own salvation until all others have been saved from suffering.

Dr Gillian Sutherland contributes one of the two essays in the book to deal directly with social history. Her subject is the beginnings of women's university education. She finds the origins of the movement not so much in the pioneering efforts of individual women-although these played their part-as in "the wholesale shift in society towards formal, institutionalised schooling, a movement spearhead ed by the bourgeoisie and owing [much] to the activities of a self-consciously liberal intelligentsia". This essay by itself would justify the purchase of the book. Dr Ross McKibbin discusses a "theory" of the behaviour of the unemployed suggested, on rather slim evidence, by P. F. Lazarsfeld on the basis of a study of Marienbad, near Vienna, in the early 1930s. Lazarsfeld traced a pattern of decline of the unemployed from indignation to despair and apathy. In Britain at the same time, however, the dole was "a kind of wage and it permitted a good deal of social continuity". Some reference to W. G. Runciman's theory of relative deprivation would not have been out of place here. The remaining essays all discuss aspects of Labour Party or trade-union history. Professor Richard A. Rempel, of McMaster University, where Bertrand Russell's papers are now located, traces Russell's conversion from Liberalism to Labour, occasioned by his opposition to the First World War. Dr R. C. Whiting provides an account of the Labour Party's commitment to the Capital Levy between 1918 and 1924. In spite of the savage postwar deflation, which increased the burden of the National Debt, the British economy proved resilient to high taxation, and the levy was thought by the other political parties to be "not worth the trouble". Dr Gordon Phillips, whose work on the General Strike was well received a few years ago, considers whether the T.U.C. engaged in "corporatist politics" when it expressed willingness to collaborate with the Mond group of employers, as has been suggested by some authors. He finds, on the contrary, that the T.U.C. remained closely committed to the Labour Party, and that its attitude to the state was "imbued with wariness and scepticism". In the final essay in the book Dr Robert Waller discusses "Sweehearts and Scabs" in the twentieth century. He concentrates rather narrowly on Havelock Ellis's National Union of Seamen and the two Nottinghamshire miners' breakaways of 1926 and 1985. As he quite correctly says, they were not "scabs" but represented a genuine constituency of workers. It is a pity that he did not investigate the categories of "staff associations" and "professional organisa tions" which he only mentions in passing, as they would also qualify under his definition.

Since the death of Mao Zedong in 1976 and Deng Xiaoping in 1997, factionalism and power struggle as the characteristic of leadership change in China has ended. Although factionalism still exists, it has been converted to collaboration among all factions within the Chinese Communist Party (CCP). The election of Xi Jinping to the presidency of the People's Republic of China (PRC) and to the position as General Secretary of the Chinese Communist Party (CCP) is therefore, as the result of cooperation among factions. This paper discusses various challenges, including nationalism as the most serious issue faced by Xi Jinping as a leader elected through compromise.

This article examines the contested history of International Women’s Day (IWD) in China during the first half of the twentieth century. It explores the processes of cooption and subsumption that have diminished the “international” in IWD in the Chinese context as the feminist movement confronted powerful forces of nation building, party building and militarised warfare as battles waged between Japan and China, and between the Chinese Communist Party and the Nationalist Party. It argues that IWD was put to use by myriad competing groups and these appropriations diminished the event’s original goal of forging international solidarity among women around the world.

Dr Gillian Sutherland contributes one of the two essays in the book to deal directly with social history. Her subject is the beginnings of women's university education. She finds the origins of the movement not so much in the pioneering efforts of individual women-although these played their part-as in "the wholesale shift in society towards formal, institutionalised schooling, a movement spearhead ed by the bourgeoisie and owing [much] to the activities of a self-consciously liberal intelligentsia". This essay by itself would justify the purchase of the book. Dr Ross McKibbin discusses a "theory" of the behaviour of the unemployed suggested, on rather slim evidence, by P. F. Lazarsfeld on the basis of a study of Marienbad, near Vienna, in the early 1930s. Lazarsfeld traced a pattern of decline of the unemployed from indignation to despair and apathy. In Britain at the same time, however, the dole was "a kind of wage and it permitted a good deal of social continuity". Some reference to W. G. Runciman's theory of relative deprivation would not have been out of place here. The remaining essays all discuss aspects of Labour Party or trade-union history. Professor Richard A. Rempel, of McMaster University, where Bertrand Russell's papers are now located, traces Russell's conversion from Liberalism to Labour, occasioned by his opposition to the First World War. Dr R. C. Whiting provides an account of the Labour Party's commitment to the Capital Levy between 1918 and 1924. In spite of the savage postwar deflation, which increased the burden of the National Debt, the British economy proved resilient to high taxation, and the levy was thought by the other political parties to be "not worth the trouble". Dr Gordon Phillips, whose work on the General Strike was well received a few years ago, considers whether the T.U.C. engaged in "corporatist politics" when it expressed willingness to collaborate with the Mond group of employers, as has been suggested by some authors. He finds, on the contrary, that the T.U.C. remained closely committed to the Labour Party, and that its attitude to the state was "imbued with wariness and scepticism". In the final essay in the book Dr Robert Waller discusses "Sweehearts and Scabs" in the twentieth century. He concentrates rather narrowly on Havelock Ellis's National Union of Seamen and the two Nottinghamshire miners' breakaways of 1926 and 1985. As he quite correctly says, they were not "scabs" but represented a genuine constituency of workers. It is a pity that he did not investigate the categories of "staff associations" and "professional organisa tions" which he only mentions in passing, as they would also qualify under his definition.

Jews were deeply involved in Communist revolutions in Europe, and primarily in Russia, often in leading positions. This is understandable given their demographic location, extensive education and suffering over the years. However, how could we account for the fact that they also played a role in Communist revolutions in Asia, and especially in China? There were practically no Jewish communities to speak of and those few who lived there had been almost totally assimilated, and had no interest whatsoever in Chinese culture, history and politics. Still, Jews (who arrived out of China) not only took part in the revolution but had also helped igniting it and then stayed on or joined later. While dealing with this puzzle in my paper, I'll try to offer a typology of Jewish activists and revolutionaries in China, to explain their motives (by choice or not), and to evaluate their contributions in perspective. It appears that their Jewish identity did not play a direct role in their revolutionary activism, but it did play an indirect role. Included in this study are , and more. Their main value to the revolution was mainly writing, translation, communication and publication. Although they were all deeply committed to the Chinese Communist revolution, some of them were jailed -for years -and occasionally more than once. Nonetheless, they continued to believe in, and even to justify, the Chinese Communist Party.

Steven Engler's review of my book "John of God: The Globalization of Brazilian Faith Healing" (OUP 2017).
"Rocha’s book is richly detailed and persuasive... Her ability to integrate a
variety of relevant concepts and theoretical frames into her analysis is exceptional. The book is clearly written and engaging, and the analysis is original and valuable. Highly recommended for specialists, for libraries, and for students and scholars of religion interested in Latin American religions, religious healing, spirit incorporation traditions, and/or the globalization of religions.

This interdisciplinary collection of essays highlights the relevance of Buddhist doctrine and practice to issues of globalization. From various philosophical, religious, historical, and political perspectives, the contributing authors show that Buddhism is a rich resource for navigating today's interconnected world. The essays address globalization as a contemporary phenomenon, marked by economic, cultural, and political deterritorialization, and also propose concrete strategies for improving global conditions in light of these facts. Topics include Buddhist analyses of both capitalist and materialist economies; Buddhist religious syncretism in highly multicultural areas such as Honolulu; the changing face of Buddhism through the work of public intellectuals; and Buddhist responses to issues including reparations and restorative justice, economic inequality, spirituality and political activism, cultural homogenization and nihilism, and feminist critique.

Western presence in China's history was strongly felt since the end of the nineteenth century. It has been decisive in many ways and since then, changes were massive and abundant. China has never been the same after these Western encounters. From this clash of civilizations many doubts, questions, contradictions and disputes aroused, in a process that still has not finished. A process that included observation, study, debate, within Chinese intellectual society, and finally assimilation and transformation of foreign thought, since then there has been a double vision towards the West oscillating between fascination and repulse, between need and detachment, China experienced a crisis of cultural self-confidence as its traditions shattered, its society disintegrated, and the Qing Empire perished. The 1911 Revolution deposed much more than the Qing dynasty. China could be the first of the twentieth-century revolutions in underdeveloped nations, and the first Asian Republic. October 10 th. 2011, will be the Centenary of the Wuchang Uprising, which started the Xinhai Revolution. The first decades of the twentieth century were in the history of China, one of the most creative and important moments within the fields of thought and culture. It was as if so many centuries of oppressive thought had finally bloomed.at once. It was a turning point for contemporary thought, where the figure of Sun Yat Sen appeared as a beacon. A good number of Chinese writers and intellectuals converged at that moment coming from very different ideologies, background, age, and academic studies; the movement extended for some decades until it exhausted itself for different reasons such as internal political disputes and economic instability, civil war confrontation, gang fights in different provinces, war with Japan and finally radicalization of different ideological stands in two fronts until the final separation in 1949. Sun Yat-sen – Historical Context A key figure in China Modern History: Sun Zhongshan (1866-1925), known in the West as Sun Yat-Sen o Dr.Sun, he was a leader from Southern Guangdong Province, a man who lived between the two centuries and is the perfect example of the intellectual who participated with intensity in the debates of his time in a decadent and weakened China. He tried to change politics and society and save his country from disaster, by opening to the Western world. He approached the West looking for democratic an political models to follow but without forgetting the identities, culture and requirements of the Chinese people. While he received

The process of globalization, which has influenced many dimensions of human life, is an obligatory process that the contemporary human destiny is passively transformed by it. This does not mean that there can not be any active influence of some men on it. Those who are following the project of globalism (or Westernism or even Americanism) know well that although we have passion in his huge change we may play an active role in this process. In recent years, there are some serious attentions of many thinkers from economic, industrial and political dimensions of globalization to the cultural aspects of this process. Meanwhile, the contemporary researchers of religion in different cultures are enquiring in the influence of religion on this process and vise versa. I will study, in this paper, the impression of globalization on religion and the influence of religion on globalization. Then, it will be pointed out the specific position of Islam among other religions in these changes.

The process of globalization, which has influenced many dimensions of human life, is an obligatory process that transforms contemporary human destiny. However, this does not mean that it cannot be acted upon; those following the project of globalism (or Westernism, or even Americanism) know that an active role can be played in this process. Within the field of cultural studies, attention has been paid to the economic, industrial, and political dimensions of globalization. Still other researchers are studying the role of religion in this process. This article investigates the complex interplay between globalization and religion. Then, various types of collaboration between religion and media are explored as an important element of globalization. Finally, the specific position of Islam is outlined in the context of these changes.