Chinese folk religion

==Characteristics==
{{See also|Chinese creation myth|Chinese spiritual world concepts}}
[[File:Worship at the Great Temple of Shennong-Yandi in Suizhou, Hubei.jpg|thumb|Communal ceremony at the Great Temple of [[Yan Emperor|Yandi]] [[Shennong]] ({{lang-zh|炎帝神農大殿}} ''Yándì Shénnóng dàdiàn'') in [[Suizhou]], [[Hubei]].]]
[[File:Buddhist, Daoist, and Folk Deities from the Water-Land Ritual.jpg|thumb|[[Water and Land Ritual painting]] of Buddhist, Daoist, and Folk Deities.]]
[[File:媽祖娘娘002.JPG|thumb|upright|Statue of [[Mazu (goddess)|Mazu]] at a temple in [[Chiayi City|Chiayi]], [[Taiwan]].]]

===Diversity and unity===
Ancient Chinese religious practices are diverse, varying from province to province and even from one village to another, for religious behaviour is bound to local communities, kinship, and environments. In each setting, institution and ritual behaviour assumes highly organised forms. Temples and the gods in them acquire symbolic character and perform specific functions involved in the everyday life of the local community.{{sfnp|Fan|Chen|2013|p=5}} Local religion preserves aspects of naturalistic beliefs such as [[totem]]ism,<ref name="Wang, 2004. pp. 60-61">Wang, 2004. pp. 60–61</ref> [[animism]], and [[shamanism]].<ref>Fenggang Yang, ''Social Scientific Studies of Religion in China: Methodologies, Theories, and Findings ''. BRILL, 2011. {{ISBN|9004182462}}. p. 112</ref>

Ancient Chinese religion pervades all aspects of social life. Many scholars, following the lead of sociologist [[C. K. Yang (sociologist)|C. K. Yang]], see the ancient Chinese religion deeply embedded in family and civic life, rather than expressed in a separate organizational structure like a "church", as in the West.{{sfnp|Fan|Chen|2013|p=4}}

Deity or temple associations and [[Chinese lineage associations|lineage associations]], pilgrimage associations and formalized prayers, rituals and expressions of virtues, are the common forms of organization of Chinese religion on the local level.{{sfnp|Fan|Chen|2013|p=5}} Neither initiation rituals nor official membership into a church organization separate from one person's native identity are mandatory in order to be involved in religious activities.{{sfnp|Fan|Chen|2013|p=5}} Contrary to institutional religions, Chinese religion does not require "conversion" for participation.{{sfnp|Fan|Chen|2013|p=4}}

The prime criterion for participation in the ancient Chinese religion is not "to believe" in an official doctrine or [[dogma]], but "to belong" to the local unit of an ancient Chinese religion, that is the "association", the "village" or the "kinship", with their gods and rituals.{{sfnp|Fan|Chen|2013|p=5}} Scholar Richard Madsen describes the ancient Chinese religion, adopting the definition of [[Tu Weiming]],<ref>Tu Weiming. ''The Global Significance of Concrete Humanity: Essays on the Confucian Discourse in Cultural China''. India Munshiram Manoharlal Publishers, 2010. {{ISBN|8121512204}} / 9788121512206</ref> as characterized by "immanent transcendence" grounded in a devotion to "concrete humanity", focused on building moral community within concrete humanity.<ref name="Madsen, 2013">Madsen, ''Secular belief, religious belonging''. 2013.</ref>

Inextricably linked to the aforementioned question to find an appropriate "name" for the ancient Chinese religion, is the difficulty to define it or clearly outline its boundaries. Old [[sinology]], especially Western, tried to distinguish "popular" and "élite" traditions (the latter being Confucianism and Taoism conceived as independent systems). Chinese sinology later adopted another dichotomy which continues in contemporary studies, distinguishing "folk beliefs" (''minjian xinyang'') and "folk religion" (''minjian zongjiao''), the latter referring to the doctrinal sects.{{sfnb|Yang|Hu|2012|p=507}}

Many studies have pointed out that it is impossible to draw clear distinctions, and, since the 1970s, several sinologists{{who|date=April 2020}} swung to the idea of a unified "ancient Chinese religion" that would define the Chinese national identity, similarly to Hindu Dharma for [[India]] and Shinto for [[Japan]]. Other sinologists who have not espoused the idea of a unified "national religion" have studied Chinese religion as a system of meaning, or have brought further development in C. K. Yang's distinction between "institutional religion" and "diffused religion", the former functioning as a separate body from other social institutions, and the latter intimately part of secular social institutions.{{sfnb|Yang|Hu|2012|pp=507–508}}