Religion in China survived the most radical suppression in human history--a total ban of any religion during and after the Cultural Revolution (1966-1979). All churches, temples, and mosques were closed down, converted for secular uses, or turned to museums for the purpose of atheist education. China remains under Communist rule. But in the last three decades, religion has revived and thrived. Christianity has been the fastest growing religion for decades. Many Buddhist and Daoist temples have been restored. The state even sponsors large Buddhist gatherings and ceremonies to venerate Confucius and the legendary ancestors of the Chinese people. Traditional Chinese temples have sprung up in some areas. On the other hand, quasi-religious qigong practices, once ubiquitous in public parks throughout the country, are now rare. All the while, the authorities have carried out waves of atheist propaganda, anti-superstition campaigns, severe crackdowns on the underground Christian churches and various ''evil cults.'' How do we explain the religious situation in China today? How do we explain the religious situation in China today? How did religion survive the eradication measures in the 1960s and 1970s? How do various religious groups manage to revive despite strict regulations? Why have some religions grown fast in the reform era? Why have some forms of spirituality gone through dramatic turns? In Religion in China, Fenggang Yang provides a comprehensive overview of the religious change in China under Communism, drawing on his ''political economy'' approach to the sociology of religion.

The speed and the scale with which traditional religions in China have been revived and new spiritual movements have emerged in recent decades make it difficult for scholars to stay up-to-date on the religious transformations within Chinese society. This unique atlas presents a bird's-eye view of the religious landscape in China today. In more than 150 full-color maps and six different case studies, it maps the officially registered venues of China's major religions - Buddhism, Christianity (Protestant and Catholic), Daoism, and Islam - at the national, provincial, and county levels. The atlas also outlines the contours of Confucianism, folk religion, and the Mao cult. Further, it describes the main organizations, beliefs, and rituals of China's main religions, as well as the social and demographic characteristics of their respective believers. Putting multiple religions side by side in their contexts, this atlas deploys the latest qualitative, quantitative and spatial data acquired from censuses, surveys, and fieldwork to offer a definitive overview of religion in contemporary China. An essential resource for all scholars and students of religion and society in China.

This volume is a collection of studies of various religious groups in the changing religious markets of China: registered Christian congregations, unregistered house churches, Daoist masters, and folk-religious temples. The contributing authors are emerging Chinese scholars who apply and respond to Fenggang Yang's tricolor market theory of religion in China: the red, black, and gray markets for legal, illegal, and ambiguous religious groups, respectively. These ethnographic studies demonstrate a great variety within the gray market, and fluidity across different markets. The volume concludes with Fenggang Yang reviewing the introduction of the religious market theories to China and formally responding to major criticisms of these theories.

This volume explores Chinese religions on a global stage so as to challenge the traditional dichotomy of the western global and the Chinese local, and to add a new perspective for understanding religious modernity globally. Contributors from four different continents aim at applying a social scientific approach to systematically researching the globalization of Chinese religions.

View the Table of Contents.
Read the Introduction.

"Provides the most comprehensive coverage of Asian Americans' religious practices, cutting across different ethnic groups, religions, topics, and generations. It should be an essential reader for anyone interested in Asian Americans' religious practices."
--Pyong Gap Min, co-editor of "Religions in Asian America: Building Faith Communities"

a"Asian American Religion" makes an important sociological contribution to our understanding of the nature of the interplay between religious diversity and American culture.a
--Journal for the Scientific Study of Religion

"This volume is an important contribution to a much needed recognition of the role of religion in American social and cultural life." --"Multicultural Review"

aThis anthology represents the cutting-edge research on Asian American religions from a social science standpoint.a
--The Journal of Asian Studies.

Asian American Religions brings together some of the most current research on Asian American religions from a social science perspective. The volume focuses on religion in Asian American communities in New York, Houston, Los Angeles, and the Silicon Valley/Bay Area, and it includes a current demographic overview of the various Asian populations across the United States. It also provides information on current trends, such as that Filipino and Korean Americans are the most religiously observant people in America, that over 60 percent of Asian Americans who have a religious identification are Christian, and that one-third of Muslims in the United States are Asian Americans.

Rather than organizing the book around particular ethnic groups or religions, Asian American Religions centers on thematic issues, like symbols and rituals, political boundaries, and generation gaps, in order to highlight the role of Asian American religions in negotiating, accepting, redefining, changing, and creating boundaries in the communities' social life.

Although Christianity has been a minority religion in Chinese societies, Christians have played catalytic roles in social activism for democracy and establishing rule of law in Chinese societies. The historical analysis, theological reflections, and sociological observations found in the chapters of Christian Social Activism and the Rule of Law in Chinese Societies reveal the vibrant influence of Christian individuals and groups on social, political, and legal activism in mainland China, Taiwan, Hong Kong, and diasporic communities. Situating the activism narrative in a larger context, this volume examines the dynamics of Christianity-inspired activism and its contributions to democratization and rule of law in Greater China in a fresh light.

View the Table of Contents.
Read the Introduction.

"Provides the most comprehensive coverage of Asian Americans' religious practices, cutting across different ethnic groups, religions, topics, and generations. It should be an essential reader for anyone interested in Asian Americans' religious practices."
--Pyong Gap Min, co-editor of "Religions in Asian America: Building Faith Communities"

a"Asian American Religion" makes an important sociological contribution to our understanding of the nature of the interplay between religious diversity and American culture.a
--Journal for the Scientific Study of Religion

"This volume is an important contribution to a much needed recognition of the role of religion in American social and cultural life." --"Multicultural Review"

aThis anthology represents the cutting-edge research on Asian American religions from a social science standpoint.a
--The Journal of Asian Studies.

Asian American Religions brings together some of the most current research on Asian American religions from a social science perspective. The volume focuses on religion in Asian American communities in New York, Houston, Los Angeles, and the Silicon Valley/Bay Area, and it includes a current demographic overview of the various Asian populations across the United States. It also provides information on current trends, such as that Filipino and Korean Americans are the most religiously observant people in America, that over 60 percent of Asian Americans who have a religious identification are Christian, and that one-third of Muslims in the United States are Asian Americans.

Rather than organizing the book around particular ethnic groups or religions, Asian American Religions centers on thematic issues, like symbols and rituals, political boundaries, and generation gaps, in order to highlight the role of Asian American religions in negotiating, accepting, redefining, changing, and creating boundaries in the communities' social life.

The new immigrants coming to the United States and establishing ethnic congregations do not abandon religious ties in their home countries. Rather, as they communicate with family and friends left behind in their homelands, they influence religious structures and practices there. Religion Across Borders examines both personal and organizational networks that exist between members in U.S. immigrant religious communities and individuals and religious institutions left behind. Building upon Religion and the New Immigrants (2000) their previous study of immigrant religious communities in Houston sociologists Ebaugh and Chafetz ask how religious remittances flow between home and host communities, how these interchanges affect religious practices in both settings, and how influences change over time as new immigrants become settled. The study's unique comparative perspective looks at differing faith groups (Catholic, Protestant, Buddhist) from Argentina, Mexico, Guatamala, Vietnam and China. Data on ways in which historic, geographic, economic and religious factors influence transnational religious ties makes necessary reading for students of immigration, religion and anyone interested in the increasingly global aspects of American religion.

Religion in China survived the most radical suppression in human history--a total ban of any religion during and after the Cultural Revolution (1966-1979). All churches, temples, and mosques were closed down, converted for secular uses, or turned to museums for the purpose of atheist education. China remains under Communist rule. But in the last three decades, religion has revived and thrived. Christianity has been the fastest growing religion for decades. Many Buddhist and Daoist temples have been restored. The state even sponsors large Buddhist gatherings and ceremonies to venerate Confucius and the legendary ancestors of the Chinese people. Traditional Chinese temples have sprung up in some areas. On the other hand, quasi-religious qigong practices, once ubiquitous in public parks throughout the country, are now rare. All the while, the authorities have carried out waves of atheist propaganda, anti-superstition campaigns, severe crackdowns on the underground Christian churches and various ''evil cults.'' How do we explain the religious situation in China today? How do we explain the religious situation in China today? How did religion survive the eradication measures in the 1960s and 1970s? How do various religious groups manage to revive despite strict regulations? Why have some religions grown fast in the reform era? Why have some forms of spirituality gone through dramatic turns? In Religion in China, Fenggang Yang provides a comprehensive overview of the religious change in China under Communism, drawing on his ''political economy'' approach to the sociology of religion.

Although Christianity has been a minority religion in Chinese societies, Christians have been powerful catalysts of social activism in seeking to establish democracy and rule of law in mainland China, Taiwan, Hong Kong, and diasporic communities. The chapters gathered in this collection reveal the vital influence of Christian individuals and groups on social, political, and legal activism in Chinese societies. Written from a range of disciplinary and geographical perspectives, the chapters develop a coherent narrative of Christian activism that illuminates its specific historical, theological, and cultural contexts. Analyzing campaigns for human rights, universal suffrage, and other political reforms, this volume uncovers the complex dynamics of Christian activism, highlighting its significant contributions to the democratization of Greater China.

Christianity has become the most practiced religion among the Chinese in America, but very little solid research exists on Chinese Christians and their churches. This book is the first to explore the subject from the inside, revealing how Chinese Christians construct and reconstruct their identity--as Christians, Americans, and Chinese--in local congregations amid the radical pluralism of the late twentieth century.

Today there are more than one thousand Chinese churches in the United States, most of them Protestant evangelical congregations, bringing together diasporic Chinese from diverse origins--Taiwan, Hong Kong, mainland China, and Southeast Asian countries. Fenggang Yang finds that despite the many tensions and conflicts that exist within these congregations, most individuals find ways to creatively integrate their evangelical Christian beliefs with traditional Chinese (most Confucian) values. The church becomes a place where they can selectively assimilate into American society while simultaneously preserving Chinese values and culture.

Yang brings to this study unique experience as both participant and observer. Born in mainland China, he is a sociologist who converted to Christianity after coming to the United States. The heart of this book is an ethnographic study of a representative Chinese church, located in Washington, D. C., where he became a member. Throughout the book, Yang draws upon interviews with members of this congregation while making comparisons with other churches throughout the United States. Chinese Christians in America is an important addition to the literature on the experience of "new" immigrant communities.