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        <title>Cultural Diversity in China Feed</title>
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            <title><![CDATA[Street-Level Multiculturalism: Cultural Integration and Identity Politics of African Migrants in Hong Kong]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2018-0001</link>
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            <pubDate>Fri, 06 Jul 2018 00:00:00 GMT</pubDate>
            <description><![CDATA[Multiculturalism is about co-existence of diverse cultures. Current literature on multiculturalism mostly uses a top-down approach to examine how the governments adopt different policies to manage cultural diversity. However, how the migrants use their own culture including music to enhance integration is often neglected. This paper uses the experience of African migrants in Hong Kong to reveal an alternative account of multiculturalism. Based on in-depth interviews and participant observation with African drummers, this paper examines the role of African drum as a means of cultural integration. It raises the concept of “street-level multiculturalism” for analysing how African migrants experience and negotiate cultural difference on the ground. It argues that African drum music promotes intercultural contact by arousing curiosity and creating friendly atmosphere. Africans’ engagement in identity politics is based on their marginal status. Their ability to negotiate their African culture and their Hong Kong experience is a politically conscious process.]]></description>
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            <title><![CDATA[Frontmatter]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2018-frontmatter1</link>
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            <pubDate>Fri, 06 Jul 2018 00:00:00 GMT</pubDate>
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            <title><![CDATA[Vanishing Selves under Hong Kong’s Unified Screening Mechanism]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2018-0003</link>
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            <pubDate>Thu, 07 Jun 2018 00:00:00 GMT</pubDate>
            <description><![CDATA[Drawing on Erving Goffman’s analysis of total institutions and his concept of mortification of the self, the present article deals with the process of identity construction and identity loss among refugees and asylum seekers in Hong Kong. We argue that the slow pace of processing of political asylum applications as well as the harsh restrictions imposed on rights to work and the minimal welfare provisions for refugees and asylum seekers in Hong Kong operate as means of isolating them from the broader society. Another consequence of these restrictive conditions becomes manifest in the loss of identity experienced by those who have been stuck in Hong Kong for many years waiting for their applications to be processed. Being unable to preserve the sense of identity they had in their countries of origin, they find themselves deprived of the social and institutional resorts necessary to forge a new one.]]></description>
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            <title><![CDATA[The Impact of Christian Education on Miao: A Case Study of Han Jie]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2018-0002</link>
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            <pubDate>Thu, 07 Jun 2018 00:00:00 GMT</pubDate>
            <description><![CDATA[Han Jie (韩杰) belonged to the Flower Miao, a sub-group of the Miao in southwest China. When foreign missionaries began to evangelize among the Miao of China in the early twentieth century, they emphasized education and set up numerous schools to teach literacy. Learning literacy was not just an educational achievement, it allowed the Miao to imagine that they could have a better way out and be more than just poor farmers. Han Jie was the first generation of graduates of British Methodist Church schools, and he went on to set up more schools in remote areas, thus spreading literacy among poor Miao. Through contact and communication with different denominations, Han Jie felt that the Miao people needed an independent, self-reliant church；accordingly he poured his energy into increasing the sense of autonomy among the Flower Miao through evangelization and education. This paper examines the influence of Christian introduction to Miao identity and Miao ethnic relations through the biography of Han Jie. I argue that the history of religious proselytization transformed the Miao, their relations with their church ultimately determining their relations with the Chinese state as well. Thus Christian evangelization played a pivotal role in shaping Miao identity under the Nationalist regime of the Republic of China.]]></description>
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            <title><![CDATA[Metonymic Figures: Cultural Representations of Foreign Domestic Helpers and Discourses of Diversity in Hong Kong]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2017-0006</link>
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            <pubDate>Fri, 04 May 2018 00:00:00 GMT</pubDate>
            <description><![CDATA[Foreign Domestic Helpers account for nearly half of Hong Kong’s total ethnic minority population and are therefore integral to any discussion of diversity in the postcolonial, global Chinese city. In Asia, discourses of diversity have evolved from the juncture of complex historical, political, and cultural factors including colonialism, postcoloniality, traditional and precolonial customs and values, religious and spiritual beliefs, as well as Western-derived liberal-democratic discourses of rights and citizenship. “Diversity” has been identified as one of the core values and attributes of the territory by the Hong Kong Government yet it is not a concept that is carefully interrogated and delineated. This essay examines discourses of diversity via analysis of a varied set of cultural representations of Foreign Domestic Helpers, including a television programme and advertisements, a work of short literary fiction, online erotic fiction, social media, as well as an example of multi-media artwork. Taken together, these representative forms provide insight into the cultural imaginary that shapes private and public discourse and perception. Using an approach informed by both cognitive linguistics and postcolonial studies, the essay focuses on metonymic techniques, for example, doubling and substitution to argue that representations of Foreign Domestic Helpers reveal the anxieties, fears, and desires of the dominant culture. The essay shows that the Foreign Domestic Helper becomes a critical figure around whom linked questions of ethnicity, gender, sexuality, and class in the majority ethnic Chinese population of Hong Kong circulate.]]></description>
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            <title><![CDATA[Counting Christians in China: A Critical Reading of “A Star in the East: The Rise of Christianity in China”]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2016-0001</link>
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            <pubDate>Wed, 30 Nov 2016 00:00:00 GMT</pubDate>
            <category>ARTICLE</category>
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            <title><![CDATA[Frontmatter]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2016-frontmatter1</link>
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            <pubDate>Wed, 30 Nov 2016 00:00:00 GMT</pubDate>
            <category>ARTICLE</category>
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        <item>
            <title><![CDATA[The Temple of Mysterious Virtue – 29th anniversary celebrations, December 27 2013 – Jan 31st 2014, Singapore]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2016-0003</link>
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            <pubDate>Wed, 30 Nov 2016 00:00:00 GMT</pubDate>
            <description><![CDATA[Since the mid-1990s, Singapore’s Chinese religious landscape has seen the rapid development and popularisation of Netherworld spirit medium (tang-ki) cults based around the channelling and worship of two Underworld deities, Tua Ya Pek and Di Ya Pek. Emphasizing Earthly morality and post-mortal punishments in the Underworld, the tradition has developed a distinctive ritual and material culture. The Temple of Mysterious Virtue illustrates this culture, is broadly representative of successful tang-ki temples where both Underworld and Heaven deities are channelled in a multi-ethnic environment, and where orthodox Taoist priests and tang-ki mutually reinforce each other’s legitimacy through ritual cooperation.]]></description>
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            <title><![CDATA[Bridging Hmong/Miao, Extending Miaojiang: Divided Space, Translocal Contacts, and the Imagination of Hmongland]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2016-0002</link>
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            <pubDate>Wed, 30 Nov 2016 00:00:00 GMT</pubDate>
            <description><![CDATA[Over the past several decades, the Hmong communities scattered around the world and their co-ethnic Miao ethnic group in China came into close contact. This paper explores the nature and dynamics of this encounter as well as the connections and ties that have been rediscovered and reestablished between the Hmong in diaspora and the Miao in China, two groups long separated by time and distance, and the impact and implications this entails. Based on three-month fieldwork in the Hmong/Miao communities across Southwest China and Southeast Asia, this paper examines the ever increasing movement of people and materials, as well as symbolic flows on the one hand, and connections and linkages between different localities on the other hand. It discusses how this new fast-changing development contributes to a new translocal imagination of Hmong community, re-territorialization of a new continuous Hmong space, a Hmongland encompassing Southwest provinces of China and northern part of Southeast Asian countries, and what it means to the Hmong/Miao people in the region. It further discusses how the emerging translocal imagination of the Hmong/Miao community will produce unique translocal subjects and how it interacts with the nation-states they belong to.]]></description>
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            <title><![CDATA[The Competition for Gifts: The Social Mechanism of the Revival of Popular Religion – An Ethnographic Study of Fu Village in Eastern Zhejiang]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2016-0004</link>
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            <pubDate>Wed, 30 Nov 2016 00:00:00 GMT</pubDate>
            <description><![CDATA[This article uses the “gift paradigm” to understand the social mechanism of the revival of popular religion in developed rural areas. In eastern Zhejiang, peasants burn “Buddha paper [money]” ()as a gift when making vows and praying to deities. They consider the fulfillment of their prayers repayment by the deities. The reciprocity between human and deity forms a chain of return gifts, with the household as the unit and the year as the interval, which is permeated with affection and morality. In recent years the economic growth of rural economies in eastern Zhejiang has synchronized with social diversification. Village upper classes, which are the most sensitive to risk, have become the main bodies of faith consumption, purchasing masses of Buddha paper or even hiring people to chant scriptures. Their potlatch-style gift display has led to imitation by other classes. Different classes have gone into intense competition over the degree of intimacy with the deities. The competition for symbolic capital is the driving force of the constant expansion of popular religious activities in this area. The rapid growth of Buddha paper consumption has made it impossible for household providers who offer ritual services to meet the demand. They therefore convene older people to form scripture-recitation groups to enlarge their supplies. The use of scripture chanting (, literally “reciting Buddhist texts”) results in a redistribution of superfluous wealth in villages to their middle and lower classes, via acquaintance networks. Everyday practices of eastern Zhejiang villagers show that popular religious activities in their society have a self-contained logic that has brought about an expansion in the competition for intimacy with deities. Society, on the other hand, has achieved integration in the circle of gift exchange between human and deity. Although the holistic view of the “gift paradigm” is the key to unlocking this popular religion revival, both the “power paradigm” and the “society paradigm” of gift exchange are indispensable in understanding the nature of the relationship in local popular religion. fozhi nianfo Althoughliterally means “Buddha,” in the local dialect of Zhejiang it is better understood as a generic term for “deity,” including Buddha. – Trans. fo]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[“Disabled” Education Reform and Education Reform’s “Disability” A Case Study of an NGO’s Deaf Education Program in China]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2016-0005</link>
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            <pubDate>Wed, 30 Nov 2016 00:00:00 GMT</pubDate>
            <description><![CDATA[This article focuses on a prominent NGO in mainland China, the Amity Foundation, and its programs for deaf education reform in recent years. Through analyzing primary sources, such as round table minutes, it presents a vivid process in special education reform and the engagement and influence of this NGO, as a critical social force, in education and its reform. The idea that the Amity Foundation advocates and propagates – that is, deafness as a distinct cultural or cross-cultural existence that education reform should fully acknowledge – is embodied in the “bilingual bicultural” education program for the deaf in many provinces of mainland China. Many of this program’s materials can help us to deeply understand the social and sociological meanings of education reform.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Frontmatter]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-frontmatter2</link>
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            <pubDate>Tue, 26 Jul 2016 00:00:00 GMT</pubDate>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Frontmatter]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-frontmatter1</link>
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            <pubDate>Tue, 26 Jul 2016 00:00:00 GMT</pubDate>
            <category>ARTICLE</category>
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        <item>
            <title><![CDATA[Animal Release: The Dharma Being Staged between Marketplace and Park# / 放生：在市场和公园间上演的佛法#]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-0008</link>
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            <pubDate>Wed, 30 Dec 2015 00:00:00 GMT</pubDate>
            <description><![CDATA[Despite having been sharply criticized and ridiculed on ecological and/or theological grounds by people both in and outside the Buddhist community for decades, fangsheng (animal release) is still one of the most popular devotional acts among Chinese Buddhists, especially urban Buddhists. In fact, to the dismay of those enlightened critics, this controversial practice may well be one of the key factors that have made Buddhism the fastest-growing religion in China in recent decades. This paper thus attempts to explain why Chinese urban Buddhists persistently favor fangsheng. It begins with a brief review of the process by which famous Buddhist monks and pious emperors constructed the classical form of animal release in China from the late fifth through the eleventh century. Then it describes several styles of animal release that are currently practiced in Nanjing, especially those being reformed and enthusiastically organized by numerous jushi (Buddhist laity) groups. After that, it discusses why fangsheng has become one of the most popular devotional practices in Nanjing. Based on participant observation and in-depth interviews, the author argues that the most remarkable advantage of fangsheng is the dramatic, sensational effects it can produce easily and reliably, which may explain why it is an invincible method of Buddhist spiritual cultivation. More precisely, fangsheng in practice is the enactment of a sensational ritual drama that represents the pilgrimage of all mortals from hell (the marketplace) to heaven (a park). Many practitioners and attendants appear to be deeply moved by witnessing the creatures chosen for fangsheng, onto which those practitioners often project themselves, saved from torture and tragic death.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Introduction to the Modern Spirit of Asia / 《亚洲的现代灵性》之 导论]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-0011</link>
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            <pubDate>Wed, 30 Dec 2015 00:00:00 GMT</pubDate>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[The Concept of Social Network in Chinese Christianity / 中国基督教的社会网络 概念]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-0010</link>
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            <pubDate>Wed, 30 Dec 2015 00:00:00 GMT</pubDate>
            <category>ARTICLE</category>
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        <item>
            <title><![CDATA[Underground Railroads of Christian Conversion: North Korean Migrants and Evangelical Missionary Networks in Northeast Asia / 皈依基督教的地下通道: 北朝鲜1移民与东北亚的 新教传教]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-0012</link>
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            <pubDate>Wed, 30 Dec 2015 00:00:00 GMT</pubDate>
            <description><![CDATA[This article examines the processes by which North Korean migrants encounter and convert to Christianity in the Sino-Korean border area and en route to South Korea. Since the mid-1990s when North Korea began suffering from severe famine, many North Koreans began crossing the border into China in search of food. It is the Korean Protestant Church that not only established the Underground Railroad through which many of the border crossers travel via China to South Korea, but that also provides various religious and non-religious services for North Koreans when they settle in South Korea. With this “Christian passage,” as I call it, and settlement, a startling 80–90 percent of the migrants identify themselves as Protestant after reaching South Korea. My ethnography asserts that their conversion should not be considered as merely a matter of a liberal individual’s ontological transformation without also considering both institutional interventions (missionary networks) and specific geopolitical conditions (the Cold War, famine, and globalization). I argue that Christianity serves as a window through which we can better understand how the complex ideological, political, and cultural tensions (i.e., nationalism, imperialism, freedom, human rights, etc.) all meet in the reconfiguration of the migrants’ identities. More precisely, through an examination of conversion as a cultural project joined with citizen making, this article sheds light on the ways in which religion both creates and demolishes North Korean-ness in favor of a national future—a Christianized reunified nation.]]></description>
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        <item>
            <title><![CDATA[Variations of Tradition: Re-creating Yi Families in the Pearl River Delta / 流变的传统：珠三角的彝人家支再造]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-0009</link>
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            <pubDate>Wed, 30 Dec 2015 00:00:00 GMT</pubDate>
            <description><![CDATA[The family is the most essential socialorganization form of traditional Yi people. With a huge number of Yi people flowing to the Pearl River delta for work, such families and their meetings have been emerging and developing in this region. A new kind of family system, based on the foreman model, represents the effect of the temporary labor market on Yi social relations. It also shows that Yi people are strengthening their social unity in response to unstable intra- or intergroup tensions by resisting the further marketization of labor forces. Therefore, the social connotation of Yi families and family meetings in the Pearl River delta has largely broken away from that in traditional Yi residential areas and is instead something new.]]></description>
            <category>ARTICLE</category>
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        <item>
            <title><![CDATA[Female-Christ Warriors: A Study of the Church of Almighty God / 征战的女基督]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-0013</link>
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            <pubDate>Wed, 30 Dec 2015 00:00:00 GMT</pubDate>
            <description><![CDATA[Previous research has paid much attention to the conflicts between the Church of Almighty God and its exterior world but ignored the fact that the relationship between them is not always in high tension and that the church is only selectively destructive of the exterior world. By analyzing the relationships between its members and between CAG and other churches and society, this paper discusses how CAG uses high-tension practices, mainly expressed as rejecting and vandalizing the exterior world, as a development strategy to repudiate its background of Chinese traditional family ethics and obscure its sources in Western religions, thus also strengthening its followers’ commitment.]]></description>
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        <item>
            <title><![CDATA[Faith as Lived in Private Life and Public Space: A Lisu Village Christian Church in Fugong / 私人生活、公共空间与信仰实践——以云南福贡基督教会为中心的考察]]></title>
            <link>https://reference-global.com/article/10.1515/cdc-2015-0014</link>
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            <pubDate>Wed, 30 Dec 2015 00:00:00 GMT</pubDate>
            <description><![CDATA[In the Lisu village of Fugong, Yunnan, Christianity does not merely serve as a theological resource with which villagers seek personal redemption. It also saturates every corner of their private and family lives, engaging directly with various issues including important ceremonies of life and other daily matters. More important, as a community itself, the local church becomes a public place. It is also an organizational foundation and resource for communal interaction and rural governance.]]></description>
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