Chinese folk religion (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Chinese folk religion" in English language version.

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Nengchang Wu. Religion and Society. A Summary of French Studies on Chinese Religion Archived 27 August 2017 at the Wayback Machine. On: Review of Religion and Chinese Society 1 (2014), 104–127. pp. 105–106

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contemporary_chinese_culture.academic.ru

Edward L. Davis. Encyclopedia of Contemporary Chinese Culture. ¶ Daoist priests Archived 3 March 2014 at the Wayback Machine, vernacular priests Archived 3 March 2014 at the Wayback Machine

archive.org

Medhurst (1847), p. 260. Medhurst, Walter H. (1847). A Dissertation on the Theology of the Chinese, with a View to the Elucidation of the Most Appropriate Term for Expressing the Deity, in the Chinese Language. Mission Press. Original preserved at The British Library. Digitalised in 2014.
Little & Eichman (2000), p. 250. It describes a Ming dynasty painting representing (among other figures) the Wudi: "In the foreground are the gods of the Five Directions, dressed as emperors of high antiquity, holding tablets of rank in front of them. ... These gods are significant because they reflect the cosmic structure of the world, in which yin, yang and the Five Phases (Elements) are in balance. They predate religious Taoism, and may have originated as chthonic gods of the Neolithic period. Governing all directions (east, south, west, north and center), they correspond not only to the Five Elements, but to the seasons, the Five Sacred Peaks, the Five Planets, and zodiac symbols as well." Little, Stephen; Eichman, Shawn (2000). Taoism and the Arts of China. University of California Press. ISBN 978-0520227859.

archive.today

Fujian Government's website: Fujian's General Information. Archived 7 January 2014 at archive.today. Quote: "At present, major religions practiced in Fujian include Buddhism, Taoism, Islam, Catholicism and Protestantism. In addition, Fujian has its folk belief with deeply local characteristic, such as Mazuism, the belief in Mazu, (which) is very influential".

books.google.com

Overmyer (1986), p. 51. Overmyer, Daniel L. (1986). Religions of China: The World as a Living System. New York: Harper & Row. ISBN 9781478609896. Archived from the original on 9 October 2023. Retrieved 9 August 2015.
Gaenssbauer (2015), p. 28-37. Gaenssbauer, Monika (2015). Popular Belief in Contemporary China: A Discourse Analysis. Projekt Verlag. ISBN 978-0226304168. Archived from the original on 15 February 2024. Retrieved 28 December 2015.
Overmyer (1986), p. 86. Overmyer, Daniel L. (1986). Religions of China: The World as a Living System. New York: Harper & Row. ISBN 9781478609896. Archived from the original on 9 October 2023. Retrieved 9 August 2015.
Douglas Howland. Borders of Chinese Civilization: Geography and History at Empire's End. Duke University Press, 1996. ISBN 0822382032. p. 179 Archived 15 October 2023 at the Wayback Machine
Jansen (2012), p. 288. Jansen, Thomas (2012), "Sacred Texts", in Nadeau, Randall L. (ed.), The Wiley-Blackwell Companion to Chinese Religions, Wiley Blackwell Companions to Religion, vol. 82, John Wiley & Sons, ISBN 978-1444361971, archived from the original on 15 February 2024, retrieved 31 July 2016
Jansen (2012), p. 289. Jansen, Thomas (2012), "Sacred Texts", in Nadeau, Randall L. (ed.), The Wiley-Blackwell Companion to Chinese Religions, Wiley Blackwell Companions to Religion, vol. 82, John Wiley & Sons, ISBN 978-1444361971, archived from the original on 15 February 2024, retrieved 31 July 2016
Holloway, Kenneth. Guodian: The Newly Discovered Seeds of Chinese Religious and Political Philosophy Archived 15 February 2024 at the Wayback Machine. Oxford University Press, 2009. ISBN 0199707685
Lü & Gong (2014), p. 65. Lü, Daji; Gong, Xuezeng (2014). Marxism and Religion. Religious Studies in Contemporary China. Brill. ISBN 978-9047428022. Archived from the original on 15 February 2024. Retrieved 23 August 2015.
Lü & Gong (2014), p. 66. Lü, Daji; Gong, Xuezeng (2014). Marxism and Religion. Religious Studies in Contemporary China. Brill. ISBN 978-9047428022. Archived from the original on 15 February 2024. Retrieved 23 August 2015.
Lagerwey & Kalinowski (2008), p. 981. Lagerwey, John; Kalinowski, Marc (2008). Early Chinese Religion: Part One: Shang Through Han (1250 BC-220 AD). Brill. ISBN 978-9004168350. Archived from the original on 15 February 2024. Retrieved 27 July 2016.
Mark Lewis. Writing and Authority in Early China. SUNY Press, 1999. ISBN 0791441148. pp. 205–206 Archived 26 March 2023 at the Wayback Machine.
Yao (2010), pp. 162, 165. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), pp. 158–161. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 159. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), pp. 162–164. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 164. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 166. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 168. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Mair, Victor H.; Steinhardt, Nancy Shatzman; Goldin, Paul Rakita (2005). Hawai'i Reader in Traditional Chinese Culture. Honolulu: University of Hawai'i Press. ISBN 978-0824827854. Archived from the original on 15 February 2024. Retrieved 9 August 2015., p. 99
Li (2016). Li, Lan (2016). Popular Religion in Modern China: The New Role of Nuo. Routledge. ISBN 978-1317077954. Archived from the original on 15 February 2024. Retrieved 7 August 2016.
Mou (2012), p. 57. Mou, Zhongjian (2012). Taoism. Brill. ISBN 978-9004174535. Archived from the original on 15 February 2024. Retrieved 23 August 2015.
Bai Bin, "Daoism in Graves". In Pierre Marsone, John Lagerwey, eds., Modern Chinese Religion I: Song-Liao-Jin-Yuan (960–1368 AD), Brill, 2014. ISBN 9004271643. p. 579 Archived 15 October 2023 at the Wayback Machine
Yao (2010), p. 158. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 165. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 161. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 162. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Pregadio (2013), p. 504, vol. 2 A-L: Each sector of heaven (the four points of the compass and the center) was personified by a di Chinese: 帝 (a term which indicates not only an emperor but also an ancestral "thearch" and "god"). Pregadio, Fabrizio (2013). The Encyclopedia of Taoism. Routledge. ISBN 978-1135796341. Archived from the original on 5 October 2023. Retrieved 23 August 2015. Two volumes: 1) A-L; 2) L-Z.
Medhurst (1847), p. 260. Medhurst, Walter H. (1847). A Dissertation on the Theology of the Chinese, with a View to the Elucidation of the Most Appropriate Term for Expressing the Deity, in the Chinese Language. Mission Press. Original preserved at The British Library. Digitalised in 2014.
Zhao (2012), p. 51. Zhao, Dunhua (2012), "The Chinese Path to Polytheism", in Wang, Robin R. (ed.), Chinese Philosophy in an Era of Globalization, State University of New York Press, ISBN 978-0791485507
Fowler (2005), pp. 206–207. Fowler, Jeanine D. (2005). An Introduction to the Philosophy and Religion of Taoism: Pathways to Immortality. Sussex Academic Press. ISBN 978-1845190866.^{[permanent dead link]}
Sun & Kistemaker (1997), p. 121. Sun, Xiaochun; Kistemaker, Jacob (1997). The Chinese Sky During the Han: Constellating Stars and Society. Brill. ISBN 978-9004107373. Archived from the original on 15 February 2024. Retrieved 23 August 2015.
Sun & Kistemaker (1997), pp. 120–123. Sun, Xiaochun; Kistemaker, Jacob (1997). The Chinese Sky During the Han: Constellating Stars and Society. Brill. ISBN 978-9004107373. Archived from the original on 15 February 2024. Retrieved 23 August 2015.
Lagerwey & Kalinowski (2008), p. 1080. Lagerwey, John; Kalinowski, Marc (2008). Early Chinese Religion: Part One: Shang Through Han (1250 BC-220 AD). Brill. ISBN 978-9004168350. Archived from the original on 15 February 2024. Retrieved 27 July 2016.
Pregadio (2013), pp. 504–505, vol. 2 A-L. Pregadio, Fabrizio (2013). The Encyclopedia of Taoism. Routledge. ISBN 978-1135796341. Archived from the original on 5 October 2023. Retrieved 23 August 2015. Two volumes: 1) A-L; 2) L-Z.
Fowler (2005), pp. 200–201. Fowler, Jeanine D. (2005). An Introduction to the Philosophy and Religion of Taoism: Pathways to Immortality. Sussex Academic Press. ISBN 978-1845190866.^{[permanent dead link]}
Sun & Kistemaker (1997), p. 120. Sun, Xiaochun; Kistemaker, Jacob (1997). The Chinese Sky During the Han: Constellating Stars and Society. Brill. ISBN 978-9004107373. Archived from the original on 15 February 2024. Retrieved 23 August 2015.
Yao (2010), p. 173. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 172. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 176. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 177. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 178. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 180. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Yao (2010), p. 181. Yao, Xinzhong (2010). Chinese Religion: A Contextual Approach. London: A&C Black. ISBN 9781847064752. Archived from the original on 15 February 2024. Retrieved 19 August 2015.
Goossaert & Palmer (2011), p. 25. Goossaert, Vincent; Palmer, David (2011). The Religious Question in Modern China. University of Chicago Press. ISBN 978-0226304168. Archived from the original on 15 February 2024. Retrieved 23 August 2015.
Shahar & Weller (1996), p. 24. Shahar, Meir; Weller, Robert Paul (1996), Unruly Gods: Divinity and Society in China, University of Hawaii Press, ISBN 978-0190258146, archived from the original on 15 February 2024, retrieved 31 July 2016
Davis, Edward L. (2009). Encyclopedia of Contemporary Chinese Culture. Taylor & Francis. ISBN 978-0415777162. Archived from the original on 15 February 2024. Retrieved 31 July 2016. pp. 815-816
Goossaert & Palmer (2011), p. 108. Goossaert, Vincent; Palmer, David (2011). The Religious Question in Modern China. University of Chicago Press. ISBN 978-0226304168. Archived from the original on 15 February 2024. Retrieved 23 August 2015.

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China Family Panel Studies's survey of 2012. Published in The World Religious Cultures issue 2014: [1]Chinese: 卢云峰：当代中国宗教状况报告——基于CFPS（2012）调查数据. Archived 9 August 2014 at the Wayback Machine

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Bamo Ayi. "On the Nature and Transmission of Bimo Knowledge in Liangshan" Archived 11 October 2016 at the Wayback Machine. In: Harrell, Stevan, ed. Perspectives on the Yi of Southwest China. Berkeley: University of California Press, 2001.

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Zhuo, Xinping (2014). "Civil Society and the Multiple Existence of Religions". Relationship between Religion and State in the People's Republic of China - Religions & Christianity in Today's China (PDF). Vol. 4. pp. 22–23. Archived (PDF) from the original on 2 May 2014.
2010 Chinese Spiritual Life Survey, Anna Sun, Purdue University's Center on Religion and Chinese Society. Statistics published in: Katharina Wenzel-Teuber, David Strait. "People's Republic of China: Religions and Churches Statistical Overview 2011". Religions & Christianity in Today's China. II.3 (2012) ISSN 2192-9289. pp. 29–54. Archived 3 March 2016 at the Wayback Machine

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Overmyer (2009), p. 36-37. Overmyer, Daniel L. (2009). Local Religion in North China in the Twentieth Century: The Structure and Organization of Community Rituals and Beliefs (PDF). Leiden; Boston: Brill. ISBN 9789047429364. Archived from the original (PDF) on 16 June 2015. Retrieved 24 May 2015.
Overmyer (2009), p. 43. Overmyer, Daniel L. (2009). Local Religion in North China in the Twentieth Century: The Structure and Organization of Community Rituals and Beliefs (PDF). Leiden; Boston: Brill. ISBN 9789047429364. Archived from the original (PDF) on 16 June 2015. Retrieved 24 May 2015.
Overmyer (2009), p. 45. Overmyer, Daniel L. (2009). Local Religion in North China in the Twentieth Century: The Structure and Organization of Community Rituals and Beliefs (PDF). Leiden; Boston: Brill. ISBN 9789047429364. Archived from the original (PDF) on 16 June 2015. Retrieved 24 May 2015.
Overmyer (2009), p. 46. Overmyer, Daniel L. (2009). Local Religion in North China in the Twentieth Century: The Structure and Organization of Community Rituals and Beliefs (PDF). Leiden; Boston: Brill. ISBN 9789047429364. Archived from the original (PDF) on 16 June 2015. Retrieved 24 May 2015.
Overmyer (2009), p. 50. Overmyer, Daniel L. (2009). Local Religion in North China in the Twentieth Century: The Structure and Organization of Community Rituals and Beliefs (PDF). Leiden; Boston: Brill. ISBN 9789047429364. Archived from the original (PDF) on 16 June 2015. Retrieved 24 May 2015.
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Overmyer (2009), p. 94. Overmyer, Daniel L. (2009). Local Religion in North China in the Twentieth Century: The Structure and Organization of Community Rituals and Beliefs (PDF). Leiden; Boston: Brill. ISBN 9789047429364. Archived from the original (PDF) on 16 June 2015. Retrieved 24 May 2015.

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Wu (2014), p. 11, and note 1. Wu, Hsin-Chao (2014). Local Traditions, Community Building, and Cultural Adaptation in Reform Era Rural China (PDF) (PhD). Harvard University. Archived (PDF) from the original on 12 February 2016. Retrieved 17 January 2016.
Wu (2014), p. 20. Quote: "... southern China refers to Fujian and Guangdong province and in some cases is expanded to include Guangxi, Zhejiang and Jiangxi provinces. Historically speaking, these areas had the strong lineage organizations and the territorial cult, compared to the rest of China in the late imperial period. These areas not only were the first to revive lineage and the territorial cult in the reform era, but also have the intensity and scale of revivals that cannot be matched by the other part of China. This phenomenon is furthered referred as the southern model, based on the south-vs.-north model. The north model refers to the absence of landholding cooperative lineages that exist in the south." Note 16: The south-vs.-north model comparison has been the thrust of historical and anthropological research. Cohen's article on "Lineage organization in North China (1990)" offers the best summary on the contrast between the north model and the south model. He calls the north China model "the fixed genealogical mode of agnatic kinship". By which, he means "patrilineal ties are figured on the basis of the relative seniority of descent lines so that the unity of the lineage as a whole is based upon a ritual focus on the senior descent line trace back to the founding ancestor, his eldest son, and the succession of eldest sons." (ibid: 510) In contrast, the south China model is called "the associational mode of patrilineal kinship". In this mode, all lines of descent are equal. "Access to corporate resources held by a lineage or lineage segment is based upon the equality of kinship ties asserted in the associational mode." However, the distinction between the north and the south model is somewhat arbitrary. Some practices of the south model are found in north China. Meanwhile, the so-call north model is not exclusive to north China. The set of characteristics of the north model (a distinctive arrangement of cemeteries, graves, ancestral scrolls, ancestral tablets, and corporate groups linked to a characteristic annual ritual cycle) is not a system. In reality, lineage organizations display a mixture between the south and the north model."^[verify] Wu, Hsin-Chao (2014). Local Traditions, Community Building, and Cultural Adaptation in Reform Era Rural China (PDF) (PhD). Harvard University. Archived (PDF) from the original on 12 February 2016. Retrieved 17 January 2016.

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Wu (2014), p. 20. Quote: "... southern China refers to Fujian and Guangdong province and in some cases is expanded to include Guangxi, Zhejiang and Jiangxi provinces. Historically speaking, these areas had the strong lineage organizations and the territorial cult, compared to the rest of China in the late imperial period. These areas not only were the first to revive lineage and the territorial cult in the reform era, but also have the intensity and scale of revivals that cannot be matched by the other part of China. This phenomenon is furthered referred as the southern model, based on the south-vs.-north model. The north model refers to the absence of landholding cooperative lineages that exist in the south." Note 16: The south-vs.-north model comparison has been the thrust of historical and anthropological research. Cohen's article on "Lineage organization in North China (1990)" offers the best summary on the contrast between the north model and the south model. He calls the north China model "the fixed genealogical mode of agnatic kinship". By which, he means "patrilineal ties are figured on the basis of the relative seniority of descent lines so that the unity of the lineage as a whole is based upon a ritual focus on the senior descent line trace back to the founding ancestor, his eldest son, and the succession of eldest sons." (ibid: 510) In contrast, the south China model is called "the associational mode of patrilineal kinship". In this mode, all lines of descent are equal. "Access to corporate resources held by a lineage or lineage segment is based upon the equality of kinship ties asserted in the associational mode." However, the distinction between the north and the south model is somewhat arbitrary. Some practices of the south model are found in north China. Meanwhile, the so-call north model is not exclusive to north China. The set of characteristics of the north model (a distinctive arrangement of cemeteries, graves, ancestral scrolls, ancestral tablets, and corporate groups linked to a characteristic annual ritual cycle) is not a system. In reality, lineage organizations display a mixture between the south and the north model."^[verify] Wu, Hsin-Chao (2014). Local Traditions, Community Building, and Cultural Adaptation in Reform Era Rural China (PDF) (PhD). Harvard University. Archived (PDF) from the original on 12 February 2016. Retrieved 17 January 2016.
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wiktionary.org

en.wiktionary.org

The characters yu 玉 (jade), huang 皇 (emperor, sovereign, august), wang 王 (king), as well as others pertaining to the same semantic field, have a common denominator in the concept of gong 工 (work, art, craft, artisan, bladed weapon, square and compass; gnomon, "interpreter") and wu Chinese: 巫 (shaman, medium)^[85] in its archaic form , with the same meaning of wan 卍 (swastika, ten thousand things, all being, universe).^[86] The character dì Chinese: 帝 is rendered as "deity" or "emperor" and describes a divine principle that exerts a fatherly dominance over what it produces.^[84] A king is a man or an entity who is able to merge himself with the axis mundi, the centre of the universe, bringing its order into reality. The ancient kings or emperors of the Chinese civilisation were shamans or priests, that is to say mediators of the divine rule.^[87] The same Western terms "king" and "emperor" traditionally meant an entity capable to embody the divine rule: king etymologically means "gnomon", "generator", while emperor means "interpreter", "one who makes from within".

worldcat.org

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Goossaert, Vincent (2011). "Is There a North China Religion? A Review Essay". Journal of Chinese Religions. 39 (1): 83–93. doi:10.1179/073776911806153907. ISSN 0737-769X. S2CID 170749557.
Ya-ning Kao, Religious Revival among the Zhuang People in China: Practising "Superstition" and Standardizing a Zhuang Religion Journal of Current Chinese Affairs, 43, 2, 107–144. 2014. ISSN 1868-4874 (online), ISSN 1868-1026 (print). p. 117
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