东南亚华侨华人宗教的历史角色与当代价值

东南亚华侨华人宗教作为母文化——中华传统宗教文化在异时空的一种转型和再生,是源于中华传统宗教文化,广泛地吸收了东南亚本土宗教文化和西方宗教文化而形成的;转型后的东南亚华侨华人宗教在华人社会和所居地社会的当代文化价值体现为共有价值的追求,即获得信仰神灵精神力量战胜困难的勇气、整合华族各方资源、和谐国家社会政治经济关系、丰富人类文化多样性等四方面。东南亚华侨华人宗教的历史角色与当代价值可以作为包括宗教在内的中华传统优秀文化如何继续发挥应有价值与建构和谐社会的启思。     

略论宗教世俗化对其社会功能的影响

社会政治生活、文化生活,尤其是经济生活的现代化发展不断改变着人们传统的宗教观念,导致宗教神圣性逐渐衰退,亦即世俗化.这使得传统的宗教价值体系正日益减弱,并进而对宗教的社会功能演化产生影响.     

关于宗教世俗化的几点诠释

曾经有种观点认为宗教世俗化是宗教衰落的表现,其实不然。宗教的世俗化有多重含义,本文试图通过对宗教世俗化的几点全新的阐释,说明宗教的世俗化不仅是宗教发展的新契机,而且还在社会生活的许多方面充当了并继续充当着重要的角色。本文主要拟从以下三个方面来说明,即:宗教对道德控制功能的作用;宗教——尤其在特定宗教的内部,对于集体精神、团结精神的重新发现;宗教对于社会革命的作用力。通过论证,可以看出宗教世俗化对于社会的作用客观存在,并将随着人类历史的发展而被赋予许多全新的含义。     

宽容:一种生存方式--以海外华侨华人的生存实践为例

一华侨华人文化的双重特性 中国有几千万旅居海外的华侨华人,其中大约有2000多万分布在东南亚地区.这个数字的概念是:占全世界华侨华人总数的80%;占东南亚地区人口的5%.二战以后,各国华侨陆续放弃中国国籍,成为居住国公民.到20世纪90年代,95%的华侨已经加入当地国籍,这表明原有的华侨社会已经转变为华人社会.这种历史性的变化意味着中国移民的后裔在观念心态上已经从"叶落归根"转化为"落地生根";在政治上已经从对祖籍国的认同转化为对居住国的认同,华人已经成为居住国民族大家庭的一个组成部分.与之相应,华人文化也相应经历了从中华文化--华侨文化--华人文化的转变过程.华侨文化可以看成是中华文化在海外的延伸,是中华文化的构成内容;华人文化不是中华文化在海外的翻版,而是华人居住国社会多元文化的重要内容,是居住地国家文化的组成部分.当然,华侨文化也存在着由于受到居住国社会文化的影响而表现出与中华本土文化相区别的特点.在这个意义上,仍可以把华侨华人文化作为一个复合体来加以考察和分析,而对它们的区别将暂时略去.     

华侨华人民间信仰的特点及其前景

本文认为华侨华人民间信仰具有如下特点：（１）与华侨出国同时向海外传播;（２）寺庙与会馆同处一所;（３）创造海外本土神明。本文还探讨了华侨华人民间信仰的两种发展前景：（１）由于各国政府对华侨华人的宗教信仰（包括民间信仰）采取较为宽松的政策,以及民间信仰具有中国传统文化所具有的凝聚力和向心力,因而民间信仰可能继续维持发展;（２）随着华侨华人在当地落地生根,融入当地社会,他们的民间信仰也会逐渐融合进当地宗教信仰之中     

东南亚华人传统宗教的构成、特性与发展趋势

传统宗教是海外华人传承民族文化、加强民族认同、增强民族凝聚力的重要形式,对华人社会生活有着深远广泛的影响。本文根据东南亚华人传统宗教的特定内涵与构成,分析华人传统宗教具有中华性和当地性的二重特性及其表现,并从内在和外在两个角度对影响华人传统宗教生存发展质量的因素进行分析,进而探测东南亚华人传统宗教的发展趋势。     

政府在世俗化过程中的角色

本文以北京东岳庙的恢复为例,讨论政府在社会变迁过程中的作用及其角色的多面性。世俗化和非世俗化是国际社会学家对50多年来世界不同地区宗教消沉或复兴的描述方式。在20世纪的中国政府对传统宗教的管理是世界世俗化运动的特殊表现。本文认为最近30年中国形成了新的宗教市场,政府的参与说明中国的世俗化力量还没有彻底摆脱传统宗教的生存形态。     

香港地区传统信仰与宗教的世俗化:从庙宇开始

鸦片战争后,香港被清政府割让给英国,香港的庙神信仰突然被抛入岁月的激流中,披在现实表面的神圣面纱颓然落下,没有诸神祝福的世界蓦然出现.在蹒珊走入现代的过程中,香港民间的庙神信仰,经受到前所未有的巨大冲击.特别是1928年《华人庙宇条例》的颁布实施,更使庙神信仰的发展空间进一步受限,华人传统信仰不得不开展各种世俗化的尝试,力图使之与现代社会发展相适应.本文力求较清晰地整理出香港地区华人传统信仰和宗教的世俗化线索,分析庙神信仰在居民生活中曾具有的重要地位,以及开埠后所受到的、来自香港社会发展的影响;特别是在西方法律语境下,华人传统信仰和宗教与西方一神宗教所遭遇的不同命运,并对在此特殊历史境遇上建立的、别具特色的香港地区传统宗教管理体制,进行全新的检讨.     

巴黎华人天主教的中国色彩

<正>欧洲虽然华人天主教徒和华人教堂的数目都很少,但颇具特色,为欧洲华裔新移民融入当地社会以及保持中国传统文化认同,积累了宝贵的经验。一天主教是法国信徒人数最多的宗教。法国的"1905年法"规定,宗教信仰问题不能列入国家调查的内容,因此要确切统计法国华侨中的天主教徒人数是十分困难的。据各方资料,巴黎华人天主教会大约有华人华侨信徒一千多人,每个主日(星     

伊斯兰教与世俗化问题再思考

宗教作为一种社会存在、社会文化形态,它与人类社会是双向互动的。社会生活世俗化与社会宗教道德规范化、制度化,在任何人类社会都是互有联系和区别的现象。本文以伊斯兰教历史上三个有代表性的时间节点为线索,就其与世俗化的关系问题进行了一些学理上的梳理。     

How mask gap impacts discrimination and anxiety during COVID-19: A study on overseas Chinese during the first outbreak in 2020

The outbreak of the COVID-19 pandemic brought unrelenting waves of xenophobia against people representing vulnerable populations, among them those identified as Asians or more specifically as Chinese. Although previous studies have found that some discriminatory actions against overseas Chinese were closely related to mask use during the pandemic, there is not much evidence that explicates what might be the social-cultural triggers or impact of self-other mask discrepancy. The current study aims to examine how a mask use gap impacts perceived discrimination and anxiety during the first outbreak of COVID-19, and how perceived discrimination mediates the mask gap–anxiety relationship. This was operationalized by developing a new “mask gap” variable to capture the incongruent mask use norms between Chines and others around them in the host country. Data were collected from a cross-sectional sample of Chinese (n = 745) residing in 21 countries from March to May 2020 during the first wave of the pandemic. Results showed the newly explicated “mask gap” variable was associated with a higher level of anxiety. In addition, perceived discrimination mediated the mask gap-anxiety relationship. These findings advance both theoretical and practical understandings of how incongruent social norms impact discrimination and mental health during health threat events like the COVID-19 pandemic. The results also suggest important implications for both societal responses and the mental health of sojourners or immigrants during pandemics.     

Friendship patterns of overseas students: A functional model1

The respondents were 30 foreign students at the University of Hawaii (6 each from Japan, Korea, the Philippines, Taiwan, and Thailand), and 6 host national (American) students, balanced for sex. The subjects identified their 5 best friends, and the 5 people with whom they spend most of their time. The subjects were then presented with a list of 15 activities, and identified a preferred companion for each of the situations. The data were used to test a functional model of the academic sojourn, which predicts that foreign students will belong to three social networks, in descending order of salience: a) a conational network whose function is to affirm and express the culture of origin; b) a network with host nationals, whose function is the instrumental facilitation of academic and professional aspirations; and c) a multinational network whose main function is recreational. The results confirmed the existence, predicted differential function, and salience hierarchy of these three social networks, and reconciled previous conflicting reports regarding the social relations of foreign students.     

The psychological adaptation of overseas and migrant students in Australia

This study aimed to examine the psychological adaptation of overseas and migrant students, and Anglo‐Australian students, in the light of various individual variables including social self‐efficacy, locus of control, loneliness, age, sex, and acculturating group membership. Participants were 382 students attending various universities in Melbourne, Australia. There were 189 Anglo‐Australian students, 72 Southern‐European second‐generation migrant students, 33 Asian migrant students, 33 Chinese migrant students, and 55 Chinese overseas students. The results suggested that there were ethnic differences in loneliness, social self‐efficacy, locus of control, and academic satisfaction. For nonmigrant students, a sense of control was important to their psychological and academic adaptation whereas for migrant/overseas students, supportive social relationships were important for their psychological and academic adaptation. The implications of these results for service provisions to students were also discussed.     

Utilizing computer-based resources back home when conducting research and teaching overseas

This paper presents information that will help psychologists and other individuals who are planning to conduct research or teach abroad meet their computing-related needs. Factors are discussed that may affect access to network-based resources. An introduction is also provided to newer information technologies, both established and emerging, that may enhance teaching and research efforts conducted in distant settings. The focus is on interactive technologies, such as groupware and computer conferencing, that involve information sharing in real time.     

己丑年对海外弟子授箓活动在天师府举行

2009年11月30日至12月2日,下元节期间,一年一度的对海外弟子授篆活动在龙虎山嗣汉天师府如期举行。     

Dutch engineering overseas: The creation of a modern irrigation system in Colonial Java

This article describes and analyses the development of modern irrigation in Java within the context of the establishment and transformation of the colonial state in the Dutch East Indies / Indonesia. In order to make this relationship comprehensible the concept “large technical system” has been adopted. The colonial socio-technical irrigation system was built between 1830 and 1942. Engineers, civil servants and agricultural experts were the main system builders and they formed specific coalitions practising specific irrigation approaches. After Indonesia gained its independence, the colonial irrigation system remained in existence and, consequently, irrigation engineering remained top-down, large-scale and focused on agricultural-technical management. He is involved in water control from historical and international points of view and also in the history of the Department of Public Works in the Dutch East Indies and Indonesia. He gained his doctorate in 1997 with the publication of De zegenrijke heeren der wateren. Irrigatie en staat op Java, 1832–1942 (“The Auspicious Lords of the Waters. Irrigation and the Colonial State in Java, 1832–1942”), Delft University Press. An English translation of his dissertation is forthcoming. He is currently working on a book on the history and the achievements of the Public Works Department in the Dutch East Indies.     

赣州市道教协会成立

仲夏潇湘大地,万木葱茏,一派生机和祥和景象. 6月25日下午,湖南省第二届道文化节暨海内外道教界公祭炎帝大典开幕式在株洲市茶陵县云阳山古南岳宫隆重举行.湖南省委常委、统战部部长李微微宣布活动开幕,中国道教协会副会长赖保荣、国家宗教局一司道教处处长赵燕华、香港道教联合会副主席黄汉翰、株洲市有关领导分别致辞.     

Predicting the extent and stressfulness of problem rumors at home among Army wives of soldiers deployed overseas on a humanitarian mission.

Nearly 500 civilian wives of enlisted soldiers from Fort Drum, New York were surveyed about the extent to which they experienced, as problems, rumors about what was happening in Somalia and when their soldier would return from the Operation Restore Hope deployment to Somalia in 1993. Rumors, as problems, were cited less frequently than loneliness, fears about the soldier's safety, or ignorance of the situation in Somalia but more frequently than problems with communication, finances, or legal issues. The strongest initial predictor of such problems was having communication problems with the soldier. Other significant predictors included length of deployment, soldier's rank, and unit support systems. More frequent use of telephone or regular mail, however, did not appear to reduce such rumors. Stressfulness of rumors appeared to be reduced by good unit leadership, good family support groups, and better emotional adaptability to deployment by spouses, while increased by reliance on surface mail for communication with one's deployed spouse. Subsequent analyses indicated that having fears about the safety of one's soldier or concerns about not knowing what was going on in Somalia were also significantly correlated with rumors as problems. Our results may support hypotheses that rumors serve to fill gaps in official information and justify spouses' anxieties regarding the safety of their deployed soldier.