Early Chinese Migrant Religious Identities in Pre-1947 Canada
Religion for many of Canada's earliest Chinese community was not about faith or belief in God, the Buddha, or the Goddess of Compassion (Guanyin). While the majority of Chinese migrants did not convert to Christianity or Buddhism before 1947, a very large number of them joined and became conver...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2023
|
| In: |
Buddhist Christian studies
Year: 2023, Volume: 43, Pages: 235-246 |
| Further subjects: | B
Chinatowns
B guomindang B Manitoba B Migration B Chinese nationalism B Chinese religion B British Columbia B Sun Yat-sen B Freedom Of Religion B Christianity B Saskatchewan B Built environment B Chinese Canadian history B bioregionalism B Buddhism B KMT B China B Confucianism B Racism |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Religion for many of Canada's earliest Chinese community was not about faith or belief in God, the Buddha, or the Goddess of Compassion (Guanyin). While the majority of Chinese migrants did not convert to Christianity or Buddhism before 1947, a very large number of them joined and became converted to Chinese nationalism (Zhongguo guomindang, aka KMT). This paper reflects on the findings of sixteen years of ethnographic and archival research to understand how sixty-two years of institutionalized racism in Canada, along with bioregionalism and the built environment, determined Chinese migrant religious identities and behaviors in Canada up to 1947. Different Canadian provinces not only had different race-based laws that restricted individual rights and freedoms, they also had varying bioregional characteristics that influenced experiences and interactions with the built environments of churches, temples, and clubhouses. Chinese migrants adapted to legislation that limited their personal rights and freedoms by being efficacious or ling by professing Christian identities in public settings. They might have made offerings to Buddhist deities and frequented Buddhist temples in their home village before migration. But in Canada, being Buddhist was associated with being Japanese, and it was efficacious to be a practicing Buddhist in private. For Canada's Chinese migrants, it was conversion to Chinese nationalism and the veneration of Sun Yat-sen that was the epitome of ling. Being a devoted member met important practical as well as spiritual needs. | ||
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| 650 | 4 | |a Saskatchewan | |
| 650 | 4 | |a Sun Yat-sen | |
| 650 | 4 | |a bioregionalism | |
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| 650 | 4 | |a Migration | |
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